H 



rf.v-r 






■ 



<<!■ 



livel 



n 



of I 






&& 



M 







I 








Class 
Book 



R S 5 1 


i R£) «!D 


r 



COPYRIGHT DEPOSIT. 



The Travels of the 
Children of Israel 



BY 



DR. J. C. BROCK 

CARROLLTON, GA. 




MANUFACTURED BY 

L. H. JENKINS, EDITION BOOK MANUFACTURER 

RICHMOND, VIRGINIA 



■gi t>55\ 



Copyright 1914 
Dr. J. C. Brock 
Carrollton, Ga. 



NOV 13 1914 



GU388654 
&0/ 



I am indebted to my friend, Elder J. M. Bagwell, for 
some wholesome criticism of this book. The book is 
dedicated to the consideration of all the children of God 
who may read it, and the desire of the author is that 
they may be charitable towards errors as well as to dif- 
ferences of opinion in reference to Scriptural meaning. 

—The Author. 



, 



CONTENTS 

PAGE 

CHAPTER I. 

Shades and Shadows 7 

The Trinity in Abraham, Isaac and Jacob 8 

Rebekah, the New Jerusalem 15 

Joseph and Benjamin 16 

The Blessing in the Seed of Abraham 17 

Jacob Goes After His Bride 18 

The Seven Years for Each Wife 19 

Jacob Lives With Laban 20 

The Three Days Journey 23 

CHAPTER II. 

The Children of Jacob or of Israel 25 

Belha's Sons 2d 

CHAPTER III. 

The Predestination of the Church 31 

Benjamin 31 

CHAPTER IV. 

Joseph Sold Into Egypt 36 

The Dreams of the Butler and Baker 38 

The Natural Man and Christ 40 

The Dream of Pharaoh 42 

A Knowledge of Christ 46 

CHAPTER V. 

Joseph Reveals Himself to His Brethren 51 

The Second Pharaoh 56 

Moses 58 

CHAPTER VI. 

The Miracles 67 

Murrain 71 

Hail 72 

Locusts 73 

The Three Days Darkness 77 

The Death of the First Born 79 

A Machine 84 



6 CONTENTS 

PAGE 

CHAPTER VII. 
Israel Delivered 90 

CHAPTER VIII. 

Offerings 97 

Judgments 98 

CHAPTER IX. 

Moses on Sinai 101 

Tabernacle and the Ark 102 

The Golden Calf 104 

The Ten Commandments 109 

CHAPTER X. 
Offerings 118 

CHAPTER XI. 
The Land of Canaan „ 127 

CHAPTER XII. 

Weapons of Warfare 133 

Laws for Disobedience 150 

CHAPTER XIII. 

Churches in Canaan 155 

The Three Heavens 157 

CHAPTER XIV. 
The Trinity for all ages of the World 176 

CHAPTER XV. 
The Law of Moses 181 

CHAPTER XVI. 
The Judges of Israel 183 

CHAPTER XVII. 
Samuel 205 



The Travels of the Children 

of Israel 



CHAPTER I. 

SHADES AND SHADOWS, 



To be able to study intelligently shades and shadows 
of the Scriptures is the highest order of study in which 
God's children may engage. The study of the Travel of 
the Children of Israel is the study of the Christian's life 
from the time God begins the work of regeneration until 
it is complete in the saving grace of Christ as his Sa- 
viour. This work of regeneration begins as a shadow or 
shade which throws its impressions from Christ as its 
substance on back to the beginning of the time when God 
began the work. All this subject of regeneration begins 
with the travel of the children of Israel when Joseph was 
sent by his father Jacob to see his brethren who were 
herding the sheep. This subject, therefore, is a type or 
shadow which must be properly understood in order to 
understand how it may apply to our lives as Christians. 
Thus, we will have to define characters all along in order 
to keep abreast with the Travel of the Children of Israel. 

It will be proper to state also that we will not be ex- 
pected to refer the reader constantly to certain pas- 



8 THE TRAVELS OF 

sages of Scripture in order to verify our position; but 
the subject should be carried on as a connected whole, so 
that it will not be difficult to refer to the subject in the 
Bible to find the substance of our discussion. To illus- 
trate, you must refer to the Bible to find that God named 
Jacob Israel ; and that from this reason Jacob's children 
would necessarily be called the Children of Israel. What 
will make this book of interest to you will be the study of 
these characters as shades or shadows of a substance 
of which the Bible student will feel an intense interest. 

In order to understand Jacob, we will have to refer to 
his ancestry as far back, as at least, to his grandfather 
Abraham, and then to his own father, as well as to his 
brother Erau. Abraham, Isaac and Jacob are used here 
to represent the Trinity: Father, Son and Holy Ghost. 
These three are one in substance, but in office they are 
three, each one filling his station in the Godhead. It will 
not be difficult to see the true application as is made here, 
if we refer to the Scripture describing what each one 
did in life ; that is, what each man accomplished in order 
to jutify the character he represents. Each subject of 
itself is complete in its type. 

THE TRINITY IN ABRAHAM, ISAAC AND JACOB. 

Abraham represents God in the Trinity, because he 
offered his son as a sacrifice, and also because he is 
called the Father of the Faithful. He represents God 
because he sent his old servant down in his own coun- 
try among his kindred to the house of Laban for a bride 
for Isaac. The manner in which Abraham sent this 
servant for the bride for his son demands some expla- 
nation. In the first place the servant had to swear to 



THE CHILDREN OF ISRAEL 9 

Abraham that he would not select a bride from the Ca- 
naanites among whom Abraham lived. While God is 
the maker and creator of all mankind, and preserves 
them alike with all natural blessings, when it comes to 
the choice of a bride for his Son, we learn that the selec- 
teion comes from the same family for the whole Trinity. 
Abraham selected Sarah down there; Isaac had his own 
bride out of the same family, and so did Jacob. The 
counterparts to the Son and the Holy Ghost are types 
of a different law to that for which Isaac and Jacob per- 
sonify. Abraham, typifying God, lives among the 
Canaanites, but will not have one of these women for a 
bride for his son. She must be a type of the spiritual, 
and we know that Canaan at this time was not spiritual ; 
yet it was a land of promise, while the people of that age 
were not of that promise. 

This old servant represents the Gospel minister and 
had his misgivings about the bride going with him in 
just the same way that the Gospel minister has to-day 
about the children of God going with him to his Master. 
"If the woman will not follow thee, then thou are clear 
from this oath; but don't carry my Son back there 
again." This is a type of Christ having once been 
offered for sin cannot be brought back to suffer again or 
be recrucified for the bride, as Isaac was already offered 
before this transaction of the servant with Abraham. 
It may as well typify the covenant of redemption before 
the world was made. In either event it would be im- 
possible in this oath the servant took to require Isaac to 
come back for the bride. We are taught that this office 
belongs to the Holy Ghost or Comforter after the death 
of Christ. The old servant was practically a messenger 
sent by Abraham to the house of Laban to convey the 



io THE TRAVELS OF 

message that Isaac wanted Rebekah to come with the 
servant and be his bride. So this is the office of the 
Minister of the Gospel to go to the bride through the 
Holy Ghost to come to Jesus. The old servant had the 
presence of the Spirit on his journey to the house of 
Laban. These are shadows pointing to the Church even 
two htousand years in advance of that time; or, rather, 
pointing back to that time. We are taught — "Because 
of the new we may walk on the old." The children of 
God, like Abraham, worshiped Him by faith with the 
guidance of the Holy Spirit ; and this is also the way in 
which they do it now, while the Church of Christ was 
not established at that time. These shadows point for- 
ward to Christ, just as they do now backward to Him. 
They were saved then by the promises of Christ in the 
same covenant of redemption which saves all God's chil- 
dren to the end of time. The salvation through his life 
on earth will be discussed later on. 

A manifestation of a child of God to the minister, in 
just the way Rebekah did, constitutes the Church mili- 
tant. She went with the old servant to meet Isaac his 
master. Yet Rebekah represents the spiritual bride in 
that she informed the servant that there was room in 
her father's house for lodging for them, and straw and 
provender for the camels. Her father's house was the 
law house from which all the brides or the Church in all 
ages comes. The camels represent the law, or the Ten 
Commandments, which find lodging in the house from 
which the bride Rebekah came, therefore, satisfies the 
thirst and hunger of both the servant and the ten camels, 
which takes place in the organized body. 

We notice also that her brother Laban and her mother 
wanted the servant to remain with them for at least ten 



THE CHILDREN OF ISRAEL 



ii 



days, which is a type of the Church in the law dispen- 
sation, or the child of God rather in the law dispensa- 
tion; but we notice that the old servant did not remain 
the ten days, which is a shadow of the minister of the 
Gospel in the Gospel age. Yet the bride returned with 
them, with her servant, on the ten camels or command- 
ments until she comes in sight of Isaac, when she 
throws a veil over her whole person, after lighting off 
the law covenant, and goes to meet Isaac, who is a type 
of Christ. This veil is the same type of the glass 
through which we see Christ darkly. Rebekah asked 
the old servant whom Isaac was; she had never seeen 
him before. 

It is under the Gospel that we learn or teach the lit- 
tle children of God what Christ is after they see Him. 
The minister, under the guidance of the Spirit of God, 
can teach the body of Christ or the Church so that it 
grows in grace and a better knowledge of Christ. In 
fact, we find Him only at the end of the law, just as Re- 
bekah did when she lighted off the camels and met Isaac 
in the field. 

It must be remembered that Rebekah was of Abra- 
ham's kindred, and that Isaac accepted her and loved 
her when they were brought together by the old servant 
of God. This can have reference to no other idea than 
to the predestinated purposes of God in regard to the 
Gospel age. This veil is thrown over the Church, or, 
rather, over the Spiritual body, until the power of God 
through the Gospel reveals the merits of Christ as the 
hope of life eternal as well as temporal. Of course, 
Rebekah was Abraham's kindred before she met Isaac, 
as well as was she the kindred of Isaac. 

Eternal salvation was in the promise of Christ before 



12 THE TRAVELS OF 

the world was. Now His life on earth is only a mani- 
festation of what we should do to glorify God and be 
blessed while here in the world. It is now the union of 
Rebekah and Isaac that constitutes the marriage rela- 
tions which is the Church organic — the building process 
from which Jacob and Esau came. Jacob takes the 
spiritual leadership in this family of Isaac. All the 
spiritual blessings come through him as a type of the 
Spirit of God. He traded with his brother when Esau 
was faint with hunger, when Jacob gave him the mess 
of pottage for the birthright. This is only in accord- 
ance with our experiences with the two spirits contend- 
ing within us. We all acknowledge the supremacy of 
Jacob in us ; and he takes his position in our lives by an 
honest deal with the natural man. After the trade is 
made it stands for all time that the birthright is trans- 
ferred to the stronger man that is within us. Sometimes 
the yoke is broken when Esau takes the ascendency. 
Then we are yielding ourselves to Esau &nd we have: 
"To whomsoever we yield ourselves servants to obey to 
him we are his servant." But the fact stands out with- 
out contradiction that Jacob owns the birthright of 
Esau and that Esau cannot recover it. 

The whole transaction between Jacob and Esau was 
to illustrate through this allegory the very principle we 
advance that there are two principles in every child of 
God. Read what Paul says about it. This only treats 
of eternal life — how it works in the child of God. Jacob 
and Esau are two characters here in this story; but they 
blend into one man and mean one individual. They are 
two men naturally; we must not look at them from a 
natural standpoint in order to get the spiritual meaning 
in this figure of speech where we have the dual man — 



THE CHILDREN OF ISRAEL 13 

the two in one. Yet we have to get the spiritual mean- 
ing from the likeness the natural dealings imply, or the 
lesson taught by the transaction. I believe that when 
two men make a trade on fair terms, like Jacob and 
Esau did, that the trade should stand fixed. The pottage 
and the birthright are figures used to show the dealings 
of the Lord with the two elements in the regenerated 
person. It is carried out all the way through this story 
in each one of Jacob's and Esau's family. Unless we 
make a spiritual meaning to every transaction, we would 
not be supposed to be studying Scriptures. For we are 
taught that "all Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness: that the man 
of God may be perfect, thoroughly furnished unto all 
good works." Paul says the Scripture is given for these 
purposes above mentioned, and we must take what Paul 
says as authority. Therefore, because one may hold 
that this Bible, or any part of it, is only a simple trans- 
action without any dual meaning, does not agree with 
what Paul says about it. 

The pottage always goes to the natural man ; the chil- 
dren of Israel longed for the fleshpots of Egypt, after 
they had been delivered from the bondage of death in 
Egypt. It is in accordance with the divine law that the 
natural man must be provided with the things that be- 
long to him. The birthright belongs now, or rather 
goes, to the stronger man in the person of Jacob. It be- 
longs to the natural man by natural birth. While these 
brothers are twins, yet the birthright belonged to Esau 
because he came into the world first. It is in accordance 
with the wisdom of God to make the spiritual or never 
dieing part of man to be the stronger man. Therefore, 



14 THE TRAVELS OF 

if he be wiser and stronger, because stronger means 
wiser in this sense, we must acknowledge that it is proper 
for Jacob to have control of the birthright of himself 
as well as of his brother. This birthright leads directly 
up to the fact that Jacob should have the blessing from 
his father on the same principle. In fact, the blessing 
came through their mother, Rebekah, who is a type of 
the Church or bride of Christ. She was the one who 
managed the affair for Jacob. She clothed Jacob with 
harry skins like his brother Esau naturally had, so as 
to deceive Isaac, their father. Isaac was like Christ, just 
before His death; He wanted to give the blessing to the 
natural man by avoiding death ; but when He, like Isaac, 
saw the blessing went to Jacob, He cried out not my 
will but thine be done. This is the only acceptable prayer 
to God. We learn from this figure, then, that it is proper 
to carry out the will of the Lord, when we know it, under 
all circumstances. God teaches in other Scripture that 
"Jacob have I loved, but Esau have I hated." 

This blessing then comes through the arrangements of 
the mother of us or the bride of Christ, which is the New 
Jerusalem ; but the fact comes that Isaac gave the bless- 
ing and not the Church. Eternal life comes through 
Christ in order to bless the never-dieing element in the 
man. After Isaac realized what had been done he says 
that Jacob is blessed ; when Esau cried out, "is there not 
another blessing, my father?" Then Isaac blessed Esau 
with all the natural blessings of earth, all the good things 
of which this earth can furnish. But the special blessing 
in which Esau must bow down to Jacob went to the lat- 
ter, just in accordance with the plan of God. To the natu- 
ral view there was some apparent injustice done to Esau, 
but when we look at it from the Providences of God* it 



THE CHILDREN OF ISRAEL 1 5 

was in accordance with God's plan, and thus it was not 
unjust at all. God, as a sovereign, has the right to do all 
things according to His own pleasure; and, like the pot- 
ter's vessel, we have no right to say why God made us 
thus. 

REBEKAH, THE NEW JERUSALEM. 

Rebekah represents the New Jerusalem, because Isaac 
carried her to his mother's tent after Sarah was dead. 
His mother represented the law dispensation or Old Jeru- 
salem, accoring to this allegory. It is said, too, that 
Isaac loved Rebekah, as no doubt Abraham loved Sarah 
just as well; but the two women each represents the 
Church in two eras here mentioned. We learn, too, that 
all the wealth of Abraham went by inheritance to Isaac, 
and that this wealth was in the hands of the old servant 
to offer to Isaac's bride. So all the wealth of Heaven be- 
longs to the New Jerusalem, or the spiritual body of the 
Church of Christ. God put the idea of coming to the well 
and giving the servant and his camels water into the 
heart of the woman. So that the work of God was only 
manifested to the minister of the Gospel, as a type in the 
old servant, as evidence, and was satisfactory to this ser- 
vant as the work of the Lord. The water of salvation, 
or the cleansing element of the Church triumphant, comes 
to the militant body. Rebekah drew the water and 
watered both the servant and his camels. Rebekah also 
was the one who sent the old servant away by agreeing 
to go with him as the bride to be of Isaac. We conceive 
the idea that Rebekah was not yet in possession of Isaac 
as his bride. She is now to fill the station in which Sarah 
occupied as the Church triumphant. She triumphs 
through Isaac, as her husband, who carries her first to 



1 6 THE TRAVELS OF 

Old Jerusalem, just where Christ carried the Church 
first. We learn, however, that Abraham sent the servant 
for this bride for his son, just as God sends his prophets 
in advance of the disciples, both of whom are the founda- 
tion for that house not made with hands. Naturally the 
disciples are the bride of Christ, but the Church trium- 
phant is Rebekah, who represents the saved out of every 
nation. These are God's kinsfolks in the allegory. 

When Abraham dies and leaves his estate to his son 
Isaac the spiritual significance implies that at the com- 
ing of Christ God places all his possessions in the hands 
of Christ, who carries the Church in its redeemed state 
to Old Jerusalem, or the tent of Sarah. Sarah represents 
the law Church or law dispensation here in just the same 
way that Leah does, Rachel taking the same office as Re- 
bekah does. Jacob being the type of the Spirit, has two 
wives. One of his wives and her posterity must be one 
organic body in the law dispensation. 

JOSEPH AND BENJAMIN. 









Rachel takes the body of the Church in the type of the 
organic body of Christ's Church, the apostolic age, or 
Gospel age. We can carry the type on, say in Rachel, to 
her death, when Benjamin was born, who takes the type 
of the Spirit, his brother Jospeh being Christ. This idea 
of the figure is verified by the fact that we die daily. 
Joseph here takes the type of Christ, because Joseph was 
the one to preserve life in Egypt for the children of 
Israel. The word preserve here precisely illustrates the 
office of Christ in the predestinated purposes of God. 
Just why God has this order in the arrangement of his 
purposes is the object of this book to try to show. 



\ 



THE CHILDREN OF ISRAEL 1 7 



THE BLESSING IN THE SEED OF ABRAHAM. 

Isaac is the natural seed of Abraham, and the blessing 
of all nations comes through Isaac, because Isaac takes 
the type of Christ in this allegory. This idea is carried 
out from the fact that he went to Gerar, where Abime- 
lech was king over the Philistines. Here God directed 
him in a dream to not go to Egypt, that he would give 
all that country to his posterity, having reference to the 
family of Jacob. It is generally construed that as Christ 
came through the heredity of Abraham this Scripture is 
applied only to this fact ; but it goes without saying, that 
all the steps in the allegory lead up to Christ finally as 
the great blessing with which God intended to bless all 
nations. Here it has reference as a type of Christ in 
Isaac, Abraham representing God. 

Here in the plains of Gerar he redug the wells of his 
father Abraham, which had been filled by the Philistines. 
When he redug one the Philistines strove with his herds- 
men and gained it, and, also, the second well. But when 
Isaac dug the third one the Philistines did not strive for 
it. 

These wells represent the three dispensations of God. 
The first one is the law dispensation which Christ redug ; 
the second well was the dispensation in which Christ 
lived ,and the third one is the Gospel or Spiritual age for 
which the natural man does not strive to obtain. It is 
foolishness to him — he cannot understand it. 



1 8 THE TRAVELS OF 



JACOB GOES AFTER HIS BRIDE. 

After Jacob had received the blessing, Isaac sends 
him to the house of Laban for his wife, the same house 
where his father and grandfather married. Jacob as- 
sumes the office of the Spirit, and, unlike the manner in 
which his father married, he goes alone to seek his bride. 
We conclude, therefore, that the work of the Spirit is a 
separate and distinct work in which the old servant could 
not partake. The old servant is to organize through the 
direction of the Spirit, who directed him on the way ; but 
the Spirit is to take the things of God and show them to 
us. Christ had disciples who were to preach the Gospel, 
which is to collect the children of God in an organized 
body; but the Spirit is to take the things which God 
would have us know and show them to these disciples of 
Christ. Therefore, Jacob goes alone to seek his bride, 
and, too, must have two brides for apparent reasons. 

While God was directly over the children of Israel, di- 
recting them in all their movements, yet it was through 
the promises of Christ before the world was that this 
work in the law era was performed. The travel of the 
children of Israel verifies the fact that man alone cannot 
please God. So we have a prefigure of the Spirit of 
Christ ruling over two wives from the same family. 
The children of Israel under the law dispensation are 
the same body under Christ or the Christian dispensa- 
tion ; but under the latter the child of God looks to Christ 
as his mediator, the one coming between us and the ven- 
geance of God. He satisfies God in our behalf for what 
we could not do. Here Jacob takes both the law and the 
redeemed bride and presides over them as one family, 



THE CHILDREN OF ISRAEL 1 9 

as the husband of both. Abraham had two wives for a 
similar reason ; but his inheritance went to Isaac as the 
type of Christ. Yet Abraham gave gifts to the children 
of his other wife, just as Jacob has children from both 
Rachel and Leah, but loves Rachel and her children better 
than he did Leah and hers. 

THE SEVEN YEARS FOR EACH WIFE. 

Jacob contracted with his uncle Laban seven years' 
work for Rachel for his wife. They agreed to the con- 
ditions which Laban made by which Rachel was to be- 
come his wife. This contract, unlike many we make, 
allowed Jacob to become in possession of his wife at once, 
instead of waiting till the expiration of the seven years. 
Like Christ, when he woke the next morning he found 
that Leah was the woman given him to wife; and like 
Christ, he agreed to serve another dispensation for the 
bride he loved. So we see that the promises of Christ 
in the plan of redemption purchased the bride over which 
His spirit presides in both law and Gospel ages. They 
are each a complete cycle of time, and hence are both His, 
one as much as the other. Then we learn that Jacob, ac- 
cording to the law under which the family existed, had to 
take Leah as well as Rachel in this figure. The contract 
no doubt was made in day time, but it was night when 
Jacob came first in contact with the first wife. So it was 
with the Spirit of Christ. He came in the law of dispen- 
sation and perfected the law, just as Jacob took Leah to 
comply with the law. Christ lived out a complete cycle 
or completed the cycle of the law rather, before the bride 
he loved came in his possession. Jacob fulfilled Leah's 
week after marrying her before Laban gave Rachel to 



20 THE TRAVELS OF 

him to wife. This carries out the constructions above 
put on the subject about Christ coming in the end of the 
law. In fact, He came as the end of the law to them 
that believe. That is this : To them that believe in God, 
He came as the end of the law to this individual, and 
hence this individual can believe in Him when He is re- 
vealed to such. 

JACOB LIVES WITH LABAN. 

Jacob not only lived seven years each for the brides in 
the two dispensations, that is, seven for Leah and seven 
for Rachel; but he lived six other years for the cattle 
of Laban, making twenty years in all that he lived in the 
house of Laban. The six years he served for the cattle 
meant that the works of the law were also perfected by 
the Spirit which he also bought. The six days represent 
the work days of the week and the seventh is the day of 
rest; the application here is that the seventh is the day 
in which we find rest. The dispensations are completely 
bought by the Spirit as applying to the brides; but the 
seventh year is a type of the rest which we find by our 
own effort, by working out our own salvation. Even in 
the latter case, we are directed by God himself. Jacob 
here worked seven years before Leah came in his pos- 
session, just as Christ lived on earth and completed the 
law work at His death ; and the seven days in which Leah 
was to fulfil her week refers to the time after the death 
of Christ until the Spirit was manifested to all nations. 
It was now that Jacob becomes in possession of the sec- 
ond bride in Rachel as the type. Those who fear God 
and work righteousness now are accepted of God ; and it 
was verified just after Peter had this experience when all 
nations were gathered together and the house was filled 



THE CHILDREN OF ISRAEL 2 1 

with the Holy Ghost. This house has reference to the 
completion of the work of Christ in which He promises 
to send the Holy Ghost after His death, completely filling 
the house, a perfected work in visiting the elect of God 
from every nationality. Peter thought before this time 
that the Gospel was to the Jews only. He did not under- 
stand the miraculous event of the sheet being let down 
on the housetop and the different animals of the earth 
being presented to Peter as meat for him. Some of the 
meat here in this sheet was not fit meat for the Jew ; but 
when God cleans the works of all nations that fear Him 
they are not unclean. It's those that fear God and work 
righteousness that He accepts. The literal meaning is 
that God cleans the work of the individual, as is illus- 
trated by Jacob working the six years for the cattle of 
Laban. 

The covenant made between Laban and Jacob when 
they made an altar of stones and ate on it was at the 
parting of the ways. Jacob was leaving the law house 
of Laban, and was under the protection of the Lord, be- 
cause Laban was intent on having trouble with Jacob, 
until the last night before he caught Jacob the next day, 
when the Lord appeared unto him in a dream and told 
him to do neither good or bad to Jacob. Now, then, the 
work of the Lord with the Spirit is taken away from the 
law dispensation, or the house in which both brides lived 
and carried to the house of Isaac as a type of Christ. 

It should also be mentioned that the conditions of trade 
between Laban and Jacob were changed ten times. This 
has reference to the Ten Commandments, as also the ten 
sons of Jacob, except the sons of Rachel, which latter are 
a type of Christ and the Spirit. 

These changes are all made by Laban with the inten- 



22 THE TRAVELS OF 

tion of benefiting himself; but the Lord favored Jacob 
and made the results of every change go in his favor. 
When Jacob had finished his purchase price for the two 
houses or the two wives, he would not hire again to La- 
ban. He is now to provide for his own household. Be- 
cause when he began work with Laban, his father-in- 
law had but little, but when the time was out of the hire 
Laban was a wealthy man in cattle. So Jacob makes the 
conditions in this deal of the six years' work in this way : 
Jacob is to work for Laban for a certain part of the in- 
crease of the flocks. After taking out of the sheep and 
goats all the spotted and speckled and the brown and 
turning them over to Laban, who gave them to his own 
sons to keep them a three days' journey away, then Jacob 
was to take the rest of the flocks of plain sheep and goats 
without specks and spots and without being even brown 
among the sheep ; and was to have all the increase in the 
spotted and speckled and brown from those which were 
of a uniform color. It was through the management of 
Jacob that the increase was mostly spotted and speckled 
and brown that made him immensely wealthy. Laban 
acknowledged that all his wealth up to this transaction 
was due through Jacob from the Lord; and was on this 
account the reason he wanted to retain the services of 
Jacob over his flocks. We learn that the increase is 
from the Lord. This principle is carried out all the way 
through the Levitical law. 

The change, therefore, in this deal with Laban and Ja- 
cob must necessarily be changed ten times, because it is 
impossible to keep the law without violation ; it requires 
the Spirit of God to perfect it, and all the increase from 
it, therefore, belongs to God and not to Laban. If one 
of these ten laws is violated the vengeance of God is on 



THE CHILDREN OF ISRAEL 23 

the violator, and hence he is as guilty before God as if 
he had violated the whole Ten Commandments. We may 
now understand why Laban made ten contracts with 
Jacob and broke all of them. 

THE THREE DAYS' JOURNEY. 

Laban carried his flock, after the separation, a three 
days' journey from the flock over which Jacob had con- 
trol. The three days' journey here refers to the three 
dispensations of the children of God in the travel of the 
children of Israel. The first is in the law of the Ten Com- 
mandments with the typical offerings. The second is 
that period of the life of Christ from the time He came 
into the world until His ascension after death. The third 
era or dispensation is from the time when the Comforter 
was manifested to Israel until the end of time. These 
eras all belong to each child of God individually ; because 
the Kingdom of Heaven is in each one of them, and all 
these manifestations must therefore take place in each 
one. These very principles are the object for which this 
book is written. We will try to show that each one is 
revealed to the child of God and the command is to him 
to fulfill them. When we get the best out of these great 
things which God gives us we try to follow His com- 
mands ; and in following them we get the blessing here 
for us in whatever era we may live. These things have 
an antetype in the natural life that comes alike to all per- 
sons. Men often think that they are born in the world 
to woe and misery ; that because life to them is rough and 
bad they conclude that it could not have been otherwise. 
All men naturally are born equal. That they have equal 
opportunities in life, there are all the arguments to prove 



24 THE TRAVELS OF 

it. The poorest opportunities to greatness are no reason 
why men under them have not gone to the highest 
achievements in life. So it is with one of the children of 
God when he is born into God's Kingdom. He is made 
heir to all the good things in this Kingdom, and hence 
it is his privilege to take advantage of every opportunity 
in this Kingdom that one does in the natural Kingdom. 
Of course a man must be born naturally before he can 
get the natural things for the natural man. So the man 
must as well be born into the Spiritual Kingdom before 
he can be a subject of that Kingdom and get the things 
that are for such in that Kingdom. The good things in 
the Kingdom of Heaven are like the good things of the 
natural Kingdom, they are not thrust on the individual; 
but he must work for them in order to secure them. He 
must accept the opportunities as they are presented to 
him. We will try to show how these things are from 
time to time, as we pursue the course of this allegory. 



THE CHILDREN OF ISRAEL 25 



CHAPTER II. 

THE CHILDREN OF JACOB, OR OF ISRAEL. 

Jacob had two wives and each wife had her maid. Out 
of these four women came the children of Israel. The 
manner in which they came was as legal in that time as 
the manner of a family from one woman comes in our 
present age. So there is no question of the legal descent 
of the children of Israel. They are each one and all of 
them born as types and shadows of things to follow. 
The family was not selected because of its highest stand- 
ing as a nationality, or of its numerical greatness. On 
the contrary, it was probably the fewest in number com- 
ing down a pure lineage from Seth. 

Jacob's first wife was Leah, who had six sons and one 
daughter. Her family is a type of the legal dispensation 
with the daughter as the legal type of that Church. Of 
course there was no Church at that time, but the daugh- 
ter is a type of such a Church. We have such Churches 
the present time of this age. To complete, however, the 
type of the law as this allegory contemplates, we must 
include the two sons of the maid of Leah as well as the 
two sons of the maid of Rachel. These four sons, with 
the six sons of Leah, make the true type of the law. The 
two sons of Rachel in like manner is a type of Christ and 
His Spirit, or the Gospel Church, the Spiritual Church; 
the one which Christ set up out of the same material out 



26 THE TRAVELS OF 

of Jacob's family that we now have under consideration. 
They all have the same father as a type of the Spirit in 
Jacob ; but having different mothers, we classify the chil- 
dren according to the types of which they represent. 

It is interesting here to trace the children of Leah's 
maid as a type reaching back from Adam to the deluge ; 
those of Rachel's maid coming from the deluge to the 
age of this allegory of where they begin to figure with 
Egyptian life. The four rivers coming from the border 
of Eden is a like type, as well as the family of Noah, with 
his four pairs. These four pairs all refer to the division 
of the family of God into different ages. In like manner 
the three — Abraham, Isaac and Jacob — are comparable 
with the three stories into which the Ark of Noah is di- 
vided, the three divisions of each holding the four divis- 
ions of the family. The same thing is illustrated in the 
four rivers as they come from the parent home of Eden. 
They divide at the border of Eden and not in Eden. So 
it is with our lives. Life in its originality begins in 
Eden with all men everywhere. If we keep up these 
divisions we will avoid many pitfalls of error in the study 
of the Bible. We will especially be able to understand in 
what condition Adam was made as he stands related to 
mankind. This is a bone of contention that mystifies the 
study of the subject of regeneration. Especially so in re- 
gard to our original state in which it is called sin. 

These four divisions are in the three eras of the life 
of every child of God — each one lives out each life in the 
four divisions of his experience with God. We call, there- 
fore, the three eras the Trinity of God. We will have 
occasion to refer to this arrangement, which God fixes 
here in the inspiration of His Word, as it comes up or 
manifests itself at the proper time. For instance, when 



THE CHILDREN OF ISRAEL 27 

we come to where the law was written on the four slabs 
of stone we will show how the first two were broken, 
and why they were broken, and the reason that they 
should have been broken in this great allegory of our 
lives. There is always a reason for everything that oc- 
curs in the Bible, whether or not we are enabled to see it. 
Everything that is written in the Bible is revelation; 
that is, it is the revealed Word of God — it is made known 
to us — so that it is our right and privilege to understand 
it by the proper research and prayer to God for the proper 
application of the Scriptures. Paul advises Timothy on 
this line to make these researches himself; it must be done 
by himself through study. This study is not necessarily 
the exclusive study of the Bible, it must include our own 
life and relation to God the Father, God the Son, and 
God the Holy Ghost, all as one life of one individual. 
When this is done the minister will not be ashamed of his 
ignorance in not knowing how to rightly divide the Word 
of Truth. 

To begin at the beginning, as has been divided in these 
four divisions, we lay down as an incontrovertible fact 
that all these women belonged to Jacob by purchase and 
gift. He worked for Laban for the two wives, and the 
maid of each came as her own property from her father. 
So that the two maids as well as Leah and Rachel came 
legally to Jacob. The children of each maid came by per- 
mission of her mistress to the father of the children; 
and each mistress claimed these children as her own. 
Therefore, the children of the four belong to the two dis- 
pensations, the legal and the Gospel ages. Yet, for a 
proper understanding, it requires the division, as Moses 
makes it here in all his books. 

These sons of Leah and the maids or bond-women rep- 



28 THE TRAVELS OF 

resent the law. Christ himself comes by lineage through 
Leah, making the fourth son, in this same division of 
the four, the son from whom the Lion of the tribe of 
Judah came. It was proper that He came in the law 
division, because He perfected the law, which we could 
not do with our lives. He came as the end of law; that 
is, He ended the law to them that believed in God. After 
this act of His the believer in God could understand 
that it is through Christ only that he is acceptable to 
God ; that it is only through Christ that he may approach 
God in an acceptable way or manner. It goes without 
saying, that the children of God belong to God ; yet here 
in this division it becomes necessary on account of us be- 
ing mortal that a mortal such as Christ had, be presented 
to God in our behalf that we be satisfactory to God as 
mortals. For this very reason, He cannot make any 
allowance for sin. This question of sin must be applied 
to the ten sons, leaving out Joseph and Benjamin, as they 
were left out of the sin of selling Joseph, who is a type 
of Christ in this allegory. 

The six sons of Leah here carry the figure through the 
era of the law period to the last day in which the daugh- 
ter takes the type of the Church in its legal aspect. When 
the sixth son was born unto Leah she remarked that 
"now will my husband dwell with me, because I have 
borne him six sons," having reference to this very idea 
of the allegory that Christ was the end of the law. The 
daughter, Dinah, here represents judgment, and "judg- 
ment begins in the house of the Lord." In the same way, 
Issachar, the fifth son, means hire, because Leah gave 
Rachel her sons mandrakes for Jacob at that period of 
the law. 

The sons of Zilpah, Leah's maid, have an application in 



THE CHILDREN OF ISRAEL 29 

this four divisions, because Gad means a troop and 
Asher means happiness. Literally, this troop comes on 
to happiness in the figure ; and it therefore has its appli- 
cation in the arrangements of God toward our lives as 
His children. 

BILHA'S SONS. 

Bilha's sons belong to Rachel because she had a right 
to give her maid to Jacob to wife. She bore Dan, repre- 
senting "Judging." Here this judgment came on Rachel 
because she envied her sister Leah of the children she 
had, and she, herself, had none at that time. Yet Judg- 
ing came properly in Rachel's life at this time, before 
she was ready to come as her type anyway. It was not 
her time in the story to bear children yet. So she ex- 
pected to be built by the children of her maid Bilha. 
Naphtali, the second son of Bilha, means "My Wrest- 
ling," and has reference to Rachel, literally, as Naph- 
thalim. Instead of making the children of Bilha come as 
a type from the deluge to this present time, as we sug- 
gested heretofore, it will be more in keeping with the 
allegory to let her children come on down to the Red Sea 
deliverance. It was a delivery at the deluge, and so it is 
a delivery at the Red sea. The trinity runs on through 
all these different ages in the purposes of God, and shows 
the life of each one of the children of God being pre- 
served by the trinity. Rachel being a type of the Church 
Triumphant, is the body over which the life and death 
and resurrection of Christ presided in the person of the 
Holy Ghost. This Holy Ghost or Comforter is also the 
Father or head over the Gospel dispensation, the last 
stage of action with the Christian while on earth. 

The same idea is carried out when Jacob returns from 



30 THE TRAVELS OF 

the house of Laban to the house of Isaac, when he meets 
his brother Esau and makes reconciliation by sending in 
advance to meet Esau the handmaids and their children, 
then Leah and her children and in the rear Rachel and 
Joseph. Benjamin is not born at this reconciliation, and 
was not proper to reconcile the type which he bore with 
the type which Esau bore. When Jacob went in advance 
of this caravan to meet his brother and they met and 
embraced and wept, Jacob told Esau that God had gra- 
ciously given all these children to him. The present to 
Esau in the flocks sent in advance of the wives and chil- 
dren are types of works which the Holy Ghost gives for 
the natural man to do. Esau said he had plenty, which 
is the truth, but Jacob insisted that he take presents, 
which Esau finally consented to take. We will find 
abundance of evidence to show that the natural spirit in 
the child of God is made subservient to the Spirit of God 
which is also present with His children. 



THE CHILDREN OF ISRAEL 3 i 



CHAPTER III. 

THE PREDESTINATION OF THE CHURCH. 

It would take a book alone here to make all the inci- 
dents which come up in this story. We must hasten to 
prepare the family to go into Egypt. Heretofore the 
Church alone has been in process of construction. We 
must first take the whole in order to see the different 
parts of which it is composed. In going into Egypt the 
product of the three patriarchs go down there ; Abraham, 
Isaac and Jacob literally go down there. Yet, too, Abra- 
ham and Isaac were not allowed personally to go to 
Egypt, because they here in this type predestinate the 
Church or the foundation of the Church, Jacob repre- 
senting the Spirit which must be an instructor. All 
this country which God gave to Abraham and to Isaac 
was transmitted to Jacob when his name was changed to 
Israel. This is a type of the Spirit presiding over the 
Church in this story, in just the same way that the Spirit 
to-day presides over our worship. Hence, we must have 
a clear delineation of the Church before we can under- 
stand the material out of which it is made. 

BENJAMIN. 

When Benjamin was born Rachel dies. When Christ 
dies the new dispensation is born or ushered into the 
world ; the New Jerusalem comes down and dwells among 



32 THE TRAVELS OF 

men. Hence, Benjamin is not much used in the allegory 
until we get back and reclaim, or come in possession of 
Canaan, the country from which we are now making 
preparations to leave. Benjamin will be referred to es- 
pecially when Jacob himself must go to Egypt in order 
to be cared for by his son Joseph, where his life with all 
his children are preserved by Joseph. We know that it 
was through Christ that our lives are preserved or kept. 
This preservation is shown in the story before us of our 
lives under conviction of sin down in Egypt. This story 
now changes into the natural man in Egypt, and Benja- 
min is almost completely left out, and the dealings of the 
Lord with His children are while they are convicted of 
sin. They sell Joseph just as our sins under the law sold 
Christ. 

The children of Israel are shepherds looking after the 
welfare of their father's flocks. Joseph, it seems, was 
not one of the boys to look after the flocks ; neither was 
Benjamin, as Benjamin was to remain at home with his 
father Israel. Joseph was sent by Israel to see how the 
older ten boys were getting on with the flocks. Let us 
keep in mind that the ten sons referred to represent the 
law. Joseph had dreamed that the boys were to fall down 
and worship him — that they were to obey him, in other 
words. This obeisance also went to the father and 
mother as well. Hence the preceding part of the story 
applies to the predestination of the Church. Joseph 
starts out as a type of Christ and continues as such. 
They conspired to kill their brother when they saw the 
dreamer come in sight; but Judah, the brother from 
whose tribe Christ came, advised to sell Joseph to the 
Ishmelites, so that his blood might not be on their hands. 



THE CHILDREN OF ISRAEL 33 

Reuben advised to cast him into a dry pit so that he 
might deliver him back to his father; but while Reuben 
was gone they took him out of the pit and sold Joseph 
for twenty pieces of silver to the merchantmen of Ishl- 
mael. So here we find the use of the Ishmaelites, the de- 
scendants of Ishmael, the son of Abraham by the bond- 
woman. They are left out of the inheritance with Isaac, 
but they buy Joseph. Here is sin buying Christ, the sin 
of Sarah, who is a type of the law, in whose tent the 
bride of Isaac dwelt after her death. It seems that this 
sin goes pretty far back for its origin. Yet these Ish- 
maelites carried Joseph to Egypt, in just the same way 
that our sins brought Christ to earth to preserve our 
lives. Esau was about the same character as Ishmael. 
The difference is in the mothers principally — Sarah took 
away the inheritance from Ishmael and Rebekah took 
away the blessing from Esau. There is not much differ- 
ence in the common law of nature in Ishmael and the 
moral law of nature in Esau. Hence the common law of 
nature bought Christ; and, too, the moral law could not 
save us. Too, it was the moral law of God that sold 
Christ as a representative of the Ten Commandments 
in the ten sons who sold Joseph. 

There was no water in the pit in which Joseph was cast 
by his brethren, because Joseph here is only a type of 
Christ in whom come water of salvation. Then the 
sin or pit in which Christ was cast for us was our pit, 
and He had to suffer the whole sin without water of sal- 
vation. Joseph is a type of Christ, and hence there is no 
water in the pit in which he was cast. Water is a type 
of cleansing or washing something that exists. This pit 
is sin in which the children of God were cast in the pre- 



34 THE TRAVELS OF 

destinated purposes of God. Because Israel here existed 
before it came in contact with the natural man or the 
world as we will find in Egypt. The prophetic law takes 
Christ out of the pit of sin in which it cast him and sold 
Him to the natural man in Egypt. If we trace the pits 
referred to in the Scriptures we will find that the child 
of regenration is often cast into pits in which he finds 
water. But the pit in which Joseph was cast is the sin 
of predestination in which Christ was cast in the cove- 
nant of redemption. Hence there is no water in this pit. 
This Joseph had to prefigure Christ. The mother 
Church in the story or figure is the one who brought 
about the Ishmaelites. Abraham is God; Sarah is the 
original bride; Ishmael came from the bond woman and 
is not an heir, but the product of a sinful act by Sarah. 
This sin carries Christ to the world to preserve life, eter- 
nal life, as is represented in the children of Israel. Isaac 
was the true heir. Rebekah takes the place of Sarah; 
her husband is Christ typified. The Holy Ghost follows 
Christ ; so does Jacob follow Isaac ; the children of Jacob 
therefore are spiritual. Yet the division in this allegory 
is in the spiritual family. It's the spiritual man that 
becomes distressed and must suffer the distress as we 
will see in Egypt. The bastard family carried Joseph to 
Egypt and sold him to the king's captain. The king in 
Egypt is the spirit that rules over the natural man. The 
Egyptian is the natural man and the officers in Egypt 
come from the family of Egyptians. Hence there is no 
Israel in Egypt when Joseph is carried there, and Israel 
does not come until Joseph sends for them, after he has 
shown to the king the finger of God on the wall of the 
palace in which the spirit of the natural man dwells. 



THE CHILDREN OF ISRAEL 3 5 

Joseph interprets or tells the king the meaning of the 
dealings of God toward the natural man. We must keep 
in mind all these types and shadows, so that the meaning 
of the story may be applied to us in our experiences of 
the dealings of God toward us in regeneration. 



36 THE TRAVELS OF 



CHAPTER IV. 

JOSEPH SOLD INTO EGYPT. 

When Jacob sent Joseph to enquire about his breth- 
rens' welfare it was the type of Christ being sent by God 
to see after His brethren. Benjamin was left at that time 
with his father, just as the Spirit was left with God 
while Christ was sent to earth. The coat of many colors 
was sent to their father Jacob, or rather the legal dis- 
pensation in the ten brothers, carried this coat to their 
father, who declared that it was Joseph's coat and that 
no doubt he was torn by wild beasts. These law brothers 
are a type of the great beast that is referred to in Reve- 
lations. There was then no mistake made by Jacob when 
the sons would have him decide just as he did. They are 
all types or shadows pointing to the last time on earth, 
as well as the law dispensation, which precedes the 
last time. This coat of many colors represents the coat 
of righteousness of many conditions or all conditions 
Christ wore when God sent Him in the covenant to re- 
deem God's children, The whole transaction is a type of 
what took place before the world was made, because, as 
was stated, Egypt is the world referred to in the allegory. 

The coat was dyed with kids' blood, which means diso- 
bedience. Hence we will call the kid all the way through 
the Bible disobedience. For a like reason we call the 
sheep obedience all the way along. No one will deny the 



THE CHILDREN OF ISRAEL 37 

fact that these animals are types; but just in what way 
they are applied will be the subject of frequent reference. 
If the goat here means the sin of disobedience it must be 
applied in this way wherever we find the term at any 
other place in the Scriptures. In like manner we con- 
strue the term sheep as an abstract, and must go along 
with its opposite; because we cannot know one term 
without the other. This idea is the very reason for the 
covenant of redemption before the creature man was 
formed. This very reason will go in parallel relation all 
the way through the life of the child of God. The two 
elements in this man make him a child of regeneration. 
He is not regenerated when Joseph is sent on this mis- 
sion, nor is he regenrated while he is in Egypt; but the 
time will come when he is delivered from the power of 
the Egyptian rule. 

The captain is the officer to carry out the king's com- 
mands. He has under him other officers for whose con- 
duct he is responsible to the king. This Captain Potiphar 
was the character who bought Joseph and made him 
overseer over his house, and all that he had; because he 
saw that the Lord prospered and blessed the Egyptian 
because of Joseph. The coat which Joseph left in the 
hands of Potiphar's wife does not represent the same 
thing that the coat of many colors did. The coat here 
referred to means the wouldbe righteousness over the 
flesh or natural man. The natural man often resorts to 
this sort of a shield of protection, and we can see how 
he secured the coat. The transaction here refers to a 
form of worship which is as foreign to the laws of God 
as is the moral law which the woman would have Joseph 
break. Joseph secured this coat, no doubt, from Poti- 
phar, because he was sold without a coat when the one of 



38 THE TRAVELS OF 

many colors was taken from him by his brothers and 
sent as a memorial back to the father. Therefore, Christ 
does not worship with the natural man. For this reason 
He is put in prison, and comes in contact with Pharaoh's 
prisoners, the butler and the baker. Here Joseph is put 
over all the prisoners in the same way he controled the 
affairs of the captain. These officers, the butler and the 
baker, are in prison for violating the laws of the king. 
The baker represents the means of preparing food for 
the natural spirit, which rules over the natural man. So 
the butler is the chief one in the house, and administers 
the wines; he is then in higher office than the baker. 
Yet they each were chief in each office to direct the others 
under them. 

THE DREAMS OF THE BUTLER AND BAKER. 

The butler's dream and the baker's dream are each 
distinct; one is the office of administration, the other of 
the preparation of the food and drink which the natural 
man demands. Christ is in prison with these elements 
of the natural man and remains in prison for two years 
before He is released. Yet at the beginning of His incar- 
ceration He discerns or interprets the dreams of the baker 
and the butler. These two years are a type of the sons 
of the maid of Rachel, and thus approach a nearer office 
than the sons of Leah's maid, who are a type of the time 
before Christ comes to the world. That is, the sons of 
Leah's maid reach back from the entrance of Joseph into 
Egypt to Adam, making Christ come as a lamb slain from 
the foundation of the world. When Christ comes to the 
natural man in the conviction of sin He shows the man's 
relation to God. Christ does this revelation, as is shown 



THE CHILDREN OF ISRAEL 39 

here in this allegory. Then the spirit which rules over 
the natural man is made willing through this revelation 
to allow Christ to govern the things of his life, the natu- 
ral life. Yet Pharaoh does not give up to Joseph the office 
of being king over Egypt. That honor or distinction is 
retained by Pharaoh. The manner of the preparation 
of his food is not satisfactory, even before the writing 
by the finger of God is manifested. Yet Joseph at this 
time is in prison with these two officers of Pharaoh. He 
tells the baker that at the third day he will be hanged, 
or his head removed. This incident points to the third 
dispensation of God toward us after conviction sets in. 
The conviction of sin is in Egypt; the life under the law 
is in the wilderness; the life in the age of Christ comes 
last and completes the work of Christ so far as regenera- 
tion is concerned. The fourth age is not here manifested, 
because this age is left with the child of God in which to 
find rest in the Gospel age. This division is not mani- 
fested because eternal salvation to man, as a creature, 
does not depend on any effort of the man. It may be 
better understood this way: When the man is born of 
God his salvation is secure for the final state, whether he 
joins the church or not. If this were not true, the in- 
fant who dies would not be saved in this final state. 
Therefore, the Gospel age is not prefigured in the death 
of both baker and butler. The fact in the Providences of 
God stand out without possible contradiction that Christ 
is here acting as preserver for both natural and spiritual 
in the dual man. Yet the dual man is not at this time 
manifested, because the Israelites are not sent for. 
Christ here makes the arrangements for the dual man 
and at the proper time Joseph mentions, first before Pha- 
raoh, that the Israleits will live in Egypt under his gov- 



4o THE TRAVELS OF 

ernorship, the country of Pharaoh or the country of the 
Egyptian rather. Because when this Pharaoh dies the 
Egyptians put another Pharaoh over them as king. 
These three kings are types of the same three dispensa- 
tions just referred to before the handwritings. The first 
king is made willing by the power of God through Christ. 
The second king and the third king both did not know 
Christ. We find abundant testimony for this position. 
When the child of God is working out his salvation under 
the law he does not know the office of Christ, because he 
finds Christ at the end of the law. In fact Christ is the 
end of the law to them that believe in God. Under the 
third king they did not know Christ. If they had they 
would not have crucified Christ. So, therefore, the 
fourth dispensation of God under the leadership of the 
Spirit, the third in the trinity, is not here manifested 
with the trial of the baker and the butler and the execu- 
tion of the former. This baker is a type of the things 
we once loved we now hate. Yet the same administra- 
tion under the same butler goes on, as we are here deal- 
ing with the natural man. 

THE NATURAL MAN AND CHRIST. 

One may say at this time when Christ is dealing with 
the natural man, or the spirit which dominates the natu- 
ral man, that this is therefore spiritual. We take the 
position here that Pharaoh acted under the idea of pro- 
tecting the natural man from the natural calamity of a 
famine. It has a different application as a type when ap- 
plied to the Israelite. In the first place, the man under 
conviction is dominated or ruled by Pharaoh all through 
Egypt. Run the other two kings likewise through their 



THE CHILDREN OF ISRAEL 41 

respective eras or kingdoms and any child of God may 
know by his experience, or the first Gospel preached to 
him, that he is living under a law of works and not of 
grace. This grace means favor of Christ as the Re- 
deemer. Its free and therefore eliminates works. Up 
to the death and resurrection of Christ the child of God 
works under the law, the law of death while in Egypt, 
the law of sin in the wilderness. Because Paul tells us 
that death reigned from Adam to Moses. We are also 
taught that the strength of the law is sin. God had not 
given Israel a law in Egypt, and hence the never-dieing 
part of man was then under the law of death. Pha- 
raoh was then the death here referred to. God gave the 
Israelite a law when he was delivered from death. The 
violation of this holy law of God was sin ; the strength of 
this law, so far as we are concerned, is sin. We must 
give the right division of these characters in order to 
understand the process of regenration. Israel is not yet 
sent for, as He is the spiritual head over the children of 
Israel. 

Lets not forget here that while this first King Pharaoh 
lived there was peace in the family of Israel. They had 
no burdens to bear and lived in the best part of Egypt, 
in Goshen. While they live here they are under the pro- 
tection of both man and Christ. It must be also remem- 
bered that it is the natural man here under considera- 
tion. He is made willing under the power of God to ac- 
quiesce under the government of Christ. When you first 
was made to know the dealings of God toward you, that 
it was God, and that He revealed a power to you that 
would preserve your life did you not have peace during 
that reign? This is a part of this first Gospel preached 
to you that is to be a guide to you in receiving or reject- 



42 THE TRAVELS OF 

ing another Gospel. You receive it, if it is in accordance 
to your experience; if it is not, you are to reject it. 

THE DREAM OF PHARAOH. 

Pharaoh dreamed that he stood on a river and saw 
seven fat cows come up and then seven lean cows came 
up out of this river and ate the seven fat ones. Also that 
he saw seven ears of fine corn come up and then seven 
lean ears or blasted ears come up and devoured the full 
ears. Joseph tells Pharaoh about the seven years of 
plenty and then the seven years of famine to follow. 
This river on which Pharaoh stood was the same river 
on which all three of the Pharaoh's stood. This was one 
of the four rivers formed at the border of Eden, the 
four formed after Adam and Eve were driven out of 
Eden. These four rivers came from the one that rose in 
Eden ; and one of these rivers is the first river on which 
the Pharaohs stood. The first river represents the time 
in the preservation of man from Adam to Moses. The 
second river goes to beyond the reign of death to the de- 
liverance of Israel beyond the Red Sea into the wilder- 
ness. The third river runs through the law dispensa- 
tion to the death of Christ, who perfected the law for us. 
The fourth river runs through the Gospel age or dispen- 
sation which goes to the end of time to every child of 
God. They are natural divisions, yet they tipify the life 
of each child of God when the fulness of the earth is 
manifested. 

The fat cows and the fat ears or full ears represent 
the law dispensation and the lean cows and blasted shocks 
or ears represent the spiritual dispensation. This is an 
easy sum for the Gospel minister to work without much 



THE CHILDREN OF ISRAEL 45 

comment. It composes the Old Testament as the law of 
works and also the New Testament as the law of grace. 
The child of God must experience both these conditions 
here represented in the cows and the ears of corn. 

Saving the one-fifth of the corn is a type of the in- 
crease which God gives to us as children of regeneration. 
Of course this corn saved the Egyptian as well as it did 
the Israelite; it saves the natural man as well as it does 
the spiritual man. This salvation though is in Egypt, 
and hence preserved his life only while in Egypt — while 
we are under conviction of sin, while under the law of 
death. This corn gave out with the Egyptian in Egypt, 
yet it preserved the lives of the Israelites on to the coming 
of Christ at the end of the Mosaic law. Moses came in 
Egypt, but the law came to him after the spirit of the 
law was delivered. Moses is therefore the representa- 
tive of the spirit of the law of God. Because he is the 
leader of national Israel. When he gets to the river of 
Jordan he is removed, because we then are to enter the 
Gospel dispensation as a type where grace and truth 
comes by Jesus Christ. 

While the Egyptian is the natural man, yet he is a 
type of the natural man in the dual character. We are 
to look on this Egyptian in connection with the Israelite. 
Of course they each are of a different nationality, and 
this fact must be kept paramount while we discuss this 
subject. He is nothing above the unregenerate man; is 
none the more or less an Egyptian than if Joseph had 
not come in contact with him ; yet the point is now that 
he is under rule of the power of God and will be used in 
any and every case to show the power of God, that there 
is no power like the power of God. This Egyptian had 
to pay for his corn and he finally paid out all his money. 



44 THE TRAVELS OF 

Then he sold his home and finally sold himself to buy this 
corn, and thus became a bondsman. This is what be- 
comes of the natural man under the ruling of the spirit 
which is made willing to leave the issue with God. Joseph 
is directing the whole matter unawares as to what sort 
of man he is to the Egyptian. There could nothing be 
done in Egypt except by direction of Joseph; an Egyp- 
tian could not raise a hand or foot, except by direction 
of Joseph. This means that no power in the hand of the 
natural man existed, or no power to carry it out by 
raising a foot, except by consent of Joseph. This consti- 
tutes a bondsman. 

When the children of Israel came to Egypt it was when 
they became in need of corn to sustain life. They got 
the corn every time they went after it and they tried to 
pay for it. This is to show us that we can't offer anything 
that is in us or any merit within us for salvation, this 
salvation that Joseph their brother gave to them. This 
corn is the one-fifth of each year's crop laid by for the 
famine. This famine comes at the end of this cycle of 
seven years' time, at the end of the law period. Then 
we may go to Christ, from whom the blessings of God 
come. We can't approach God here, for He has hidden 
himself from us and requires us to come to Him through 
Christ. 

When Joseph's brethren, the ten brethren of the law, 
came to him for corn we have the most striking illustra- 
tion of how dependent we are to Christ for the blessings 
of God, which are spiritual blessings to the Israelite. 
Because this was the purpose for which Joseph was sold 
into Egypt, it was necessary that he be sold. Pharaoh 
and all his resources, all his wisdom in his wise men could 
not divine the meaning of his dream. It was a spiritual 



THE CHILDREN OF ISRAEL 45 

thing, and we learn that the natural man is not subject 
or capable of understanding spiritual things. He knew 
only the fact that it was from God ; was impressed with 
the natural fear of God that it was necessary to have 
a wise man over him to attend to the things he could not. 
He retired into seclusion and knew nothing of what 
Joseph was doing to prepare sustenance for his house- 
hold. In fact he knew nothing of the Israelite at that 
time. When they did come to Egypt his own people in- 
formed him ; and the Israelite did not come through any 
solicitation of the Egyptian. In fact he did not know it 
until they were already there. They were, therefore, de- 
pendent on what Joseph did, and not on what the Egyp- 
tian did. The Egyptian depended on the same source 
for the sustenance of life that the Israelite did. The 
Egyptian had to pay for this sustenance, and it lasted 
him only while he lived in Egypt. In fact, this Egyptian 
can not pass to the wilderness with the Israelite, except 
as a dead body. The conclusion is that this same dead 
body goes on with the Israelite until it is buried. Be- 
cause we hear one of the apostles say, "Oh, wretched man 
that I am, who shall be able to deliver me from the body 
of this death!" having reference, no doubt, to the same 
dead body of the Egyptian we have under consideration. 
The idea to be made clear to us, the idea to be taught us 
in this allegory, is that the Israelite is the one to be saved 
and that the Egyptian is the other part of the man de- 
stroyed. Therefore, beyond the Red Sea the Israelite is 
raised a free man, so far as the rule over him of Pha- 
raoh is concerned; but is to carry with him the dead 
body; that is, the body without life, to rule him. Yet 
this is an offensive body, as it is dead. There ought to be 
no doubt of the fact that this death has reference to 



46 THE TRAVELS OF 

knowledge of God, which will be shown from step to step 
as we advance with this story. 

A KNOWLEDGE OF CHRIST. 

Jacob, who personifies the spirit in the trinity, was the 
character who sent his ten sons after the corn. He was 
the one who heard that corn was in Egypt; and he sent 
the ten law sons to bring it. They were the characters 
who sold Joseph, and now they are the natural ones to 
buy. Yet we learn that they did not pay for it, and yet 
they did pay for it; but Joseph as a type of Christ paid it 
back to them, rather returned to each one his money, in 
the mouth of his sack. This is the office of Christ to pay 
our debts for us. Joseph tells his brethren that God sent 
him down there for this express purpose, that is to pre- 
serve life; and the manner of this preservation is what 
should concern us as children of God. While the Egyp- 
tian is preserved by the same power, yet the object of 
Joseph was to preserve life in the Israelite. 

This famine was in the land of Canaan ; in fact, it was 
all over the earth. But Jacob sent the law dispensation 
first without Benjamin. Jacob was afraid mischief 
might befall the youngest son ; yet Joseph demanded the 
second trip that Benjamin be brought. Therefore, it is 
through Benjamin that they get corn of Joseph; the 
Spirit of God is the medium through which we get the 
blessing from Christ in the last era or the Gospel age — 
the lean cows and blasted ears. Joseph was already 
preserving the lives of the Egyptians, so that Christ is 
the medium by which all things were made and preserved 
by God, all natural things as well as all spiritual. It is 



THE CHILDREN OF ISR AEI . 47 

now through Benjamin that they get corn on the second 
trip. 

We must not forget that when on the first visit of the 
ten sons, that Joseph had them acknowledge they were 
his servants, and they bowed down before him, yet they 
never knew him. It must be remembered when the child 
of God is in the wilderness of God's laws, that while 
Christ is the foundation stone that holds them up, yet 
they do not know Christ. It takes the second visit before 
He reveals himself to them. It looks like all the children 
of God could see how this is. It is too plain a proposi- 
tion to argue ; yet some of the children do not see it, and 
hence must be taught, must learn of Christ. Then they 
grow in grace and a knowledge of Christ. We are all 
at second birth little children in Christ; but as we grow 
in favors (grace), we learn of Him, get knowledge of 
Him. Joseph told his brethren on the first visit that they 
couldn't get any more corn the second visit without Ben- 
jamin. It was necessary to have his presence on the 
second visit after corn. When we undertake to get 
spiritual blessings, we must have the presence of the Holy 
Spirit. The reason they got corn the first trip without 
Benjamin was that while Christ was on earth in the law 
dispensation, the disciples were with Him already with- 
out having the spirit, as is represented by Benjamin. 
You will remember that it was not then necessary to 
have Benjamin. We have no record that the disciples 
ever prayed while Christ was with them. It is after 
He is gone that grievous wolves will not spare the flock ; 
that is, grievous want will not spare the children of God. 
If they have Benjamin, though, they get the corn and 
the return of their money, the double money for both 
eras or trips. Benjamin gets three hundred pieces of 



48 THE TRAVELS OF 

silver and five raiments of clothing. The silver repre- 
sents the full strength of the trinity, one hundred per 
cent, of each. He also was clothed with five garments. 
This is the same as the one-fifth of the corn saved each 
year. It is what God adds, or the increase. It means the 
Grace of God in bestowing on his Holy Spirit the 
strength of our righteousness. It comes through Christ 
to the spirit of the corn of God, which Joseph saved. 
Now Benjamin belonged to the spiritual side of the fam- 
ily of Jacob and not to the family of Pharaoh. 

The one-fifth each year of the corn would make seven- 
fifths for the seven years of plenty, which is one whole 
crop and two-fifths of another crop. Joseph was in 
Egypt two years in prison before the seven years of 
plenty came. This is a type of the preservation of the 
world during the life of the individual before God is 
manifested to him. So, there were two years after the 
famine began before the children of Israel came for corn. 
The five-fifths is a unit of time, a complete salvation for 
the Israelite in the five suits for Benjamin. We refer 
you to the fact that Christ came in the original covenant 
by promise; and this promise came to Israel, and means 
a complete salvation even from the foundation of the 
world. This foundation, therefore, covers our lives 
while we are in the Edonic state, the state before the 
Israel of God makes its appearance with us as the dual 
man. Every child of God has this state. You may con- 
clude that as John the Baptist leaped for joy while in 
his mother's womb that this would be an exception. Is 
it not a fact that John the Baptist had an existence even 
in his mother's womb before he leaped for joy. Well, 
then, there is, therefore, no exception in this case; and 
this case is prima facie evidence that Christ is able to 



THE CHILDREN OF ISRAEL 49 

save the unborn infant, as well as the adult. Even the 
meeting of the two cousins, Elizabeth and Mary, is a 
type of Christ coming to the hill country of Elizabeth in 
the law age. The hill country is a type of the low coun- 
try, because Jerusalem was in a hill country. The New 
Jerusalem came down to dwell among men after Christ 
died. This three months before John's birth is a type of 
the three dispensations of the child of God in which the 
Gospel minister appears in the last one; that is, it ap- 
pears when John was born. Luke, in his first chapter, 
concurs in the division which is made here. For Zacha- 
rias, the husband of Elizabeth, was old as well as his 
wife. She is a type of the Church in the prophetic age, 
and hence, Mary a type of the Church in the time of 
Christ, comes to Elizabeth in the law dispensation and 
brings Christ, who is the cause of John leaping for joy, 
as well as Elizabeth being filled with the Holy Ghost. 

We may from this construction see why the New Jeru- 
salem is placed in the top of a mountain, far above these 
mountains of Old Jerusalem. It is, therefore, above the 
hill country of Elizabeth, where no lion's whelp hath trod. 
Christ came from the lion of the tribe of Judah. This 
lion is the law from which Christ came, necessarily that 
we might be saved from the curse of the law in Him. 
Christ announced to Peter that He would build His 
church on himself, the rock. Then this New Jerusalem 
was not then built, but was to have the third person in 
the trinity to build with, His Spirit, who is to teach us, 
to build us. Hence Benjamin was to have the three 
hundred pieces of silver and the five suits of clothes. He 
also must have the five weapons of warfare, which refer 
to the New Jerusalem. It is necessary to save the two- 
fifths also, because it is a great consolation that God pro- 



50 THE TRAVELS OF 

vides for us even before we had a manifested salvation. 
This fact is born out when we learn that Paul was a 
chosen vessel to preach to the Gentiles. He was that 
earthen vessel in which the light of Gideon burned and 
which must be broken before the light may be seen by 
the enemy. This enemy is in us and not another person. 
It is the law dispensation and must be made to bow down 
to Christ. Keep clear in mind that when we cross the 
sea that the Egyptian will not be our enemy any more. 
We are delivered from the law of death when Pharaoh 
and his host are drowned ; but that we are under another 
law, of which the ten brothers of Joseph are a type. 
Then we come finally under a third law, the law of grace, 
in which the handwritings of ordinances are taken away 
from us and nailed to the cross. If they are nailed to 
the cross, does it not appear that for this purpose Christ 
died that we might be able to live under the third law of 
which the three hundred pieces of silver are a type? 
Then we conclude that all this reference is of the Gospel 
first delivered to us as an experience of our lives. If 
any other gospel be preached to us even by an angel from 
Heaven, we are not to receive it. This angel is the Gos- 
pel minister who is not always perfect. 



THE CHILDREN OF ISRAEL 5 * 



CHAPTER V. 

JOSEPH REVEALS HIMSELF TO HIS BRETHREN. 

One of the most pathetic stories in the Bible is the 
meeting of Joseph with his brethren, when he revealed 
to them his identity. This revelation required the pres- 
ence of Benjamin. He met them the first trip and did 
not reveal his identity, because, as we have already 
stated, Benjamin was not with them. The first meeting 
is a type of the law dispensation, the second of the gospel 
dispensation. Christ is the preserver of both dispensa- 
tions; but He does not reveal -His identity until the last 
dispensation. 

When Joseph made himself known to his brethren he 
had all the Egyptians put out of the house, or out of his 
presence. Yet they heard the sound of Joseph weeping, 
and all the house of Pharaoh heard that much ; but they 
knew nothing else, as they were not in his presence. 

This revelation carries with it the most beautiful idea 
of a psychological or spiritualistic relation of Christ to 
man. It was at the noontime of his life, when the Son 
of righteousness was directly over us with His protec- 
tion ; when we were to eat at this table with Him ; when 
the plate of Benjamin was supplied with the full meas- 
ure necessary to the Spirit of God ; when all three com- 
plete dispensations were revealed to us through the 
Spirit, Therefore, they sat in heavenly places in Christ 



52 THE TRAVELS OF 

Jesus. It is said that they made merry. Now then 
Joseph sends for Jacob, his father. We learn that when 
Jesus was conceived in his earthly parent it was by the 
Holy Ghost with Mary his mother. When we are con- 
ceived in the earthly or church militant, Christ sends for 
the trinity of God to come and live with us. Christ had 
all power delegated to Him on earth; therefore, He had 
the right to send for this trinity of God in Jacob, who 
at the time thought it incredible that he should go to 
earth to live with his son ; but when the earthly evidences 
were brought to bear on him he declared that these proofs 
were sufficient ; that he would go, and he was carried by 
the arrangements made by Christ and dwelt among men. 
This is a type of the second visit of the Israel of God, who 
came from both bodies of Leah and Rachel. When we go 
back there we learn that when Joseph let go free the 
butler and requested him to remember him when it went 
well with him, it strengthens our hope in God that all 
this matter was forgotten by the power of the natural 
man until God saw fit to remind him when the King of 
Darkness was shone into by the revelation of Christ, 
when the handwriting was explained. This shows that 
all the work of regeneration is of God through Christ and 
not of the works of man. Remember this work of Christ 
goes back to the prison house of nature in His preserva- 
tion of even the natural man. There was nothing made 
that was made except by Him. John says: "The light 
shineth in darkness and the darkness comprehended it 
not." 

Here we see a true exposition of these principles when 
Pharaoh put the wise Joseph over the affairs of his king- 
dom, while he himself retired from the knowledge of 
anything done by Joseph. There is no perfection in Pha- 



THE CHILDREN OF ISRAEL 53 

raoh; or, rather, there is no eternal life in the Egyptian, 
the natural man. We will learn that the seven hundred 
Benjaminites threw stones at a hair's breadth, which 
shows the perfection of the spiritual man in Benjamin; 
the stone is Christ and the mark is the high calling. 
Joseph wept on the neck of Benjamin first, and Benja- 
min wept on his neck. Joseph kissed all his law breth- 
ren and wept over them ; but we have no record here that 
he embraced them like he did Benjamin. We learn that 
Christ wept over Jerusalem, but did not embrace Jeru- 
salem, like Joseph did Benjamin. Jerusalem would not. 
Both dispensations belong to Christ, or rather Christ is 
over both ; but He does not embrace the old as he does the 
new. We are taught that "because of the new we may 
walk on the old." Beautiful! How beautiful and con- 
soling these conceptions, as are illustrated by the meet- 
ing of these brothers of God, God's children, even Christ 
our elder brother. 

Finally they bury Jacob before the second Pharaoh 
makes his appearance on the stage of action. This must 
necessarily be so, because this second Pharaoh is a type 
of the law dispensation. It is true we are here in the 
first book of the Bible, before we get to the Red Sea, 
before we get to the type of the new birth ; but these are 
only types, and each section, as it were, is a complete 
entity, a unit of itself. The whole book of Genesis is a 
prefiguration of the whole Bible, in just the same way 
that Revelations is a resume of the whole Bible or Book 
of God. 

Jacob calls his sons together with him and points out 
to each one his office in life, his office in the building of 
God. My Church is the way Christ speaks of the one 
He builds. It takes the material of God, and He perfects 



J 4 THE TRAVELS OF 

it by saying that all power in Heaven and earth is in His 
hands. Therefore, He has all the power of the Godhead 
in Him with which to build or perfect the work now in 
progress of construction. Jacob must be buried ; Joseph 
must then be buried. Now comes the lean cattle, the 
blasted ears. Now comes the law Church prefigured. 
Joseph, too, is put in a coffin, but is not carried up hence 
to be buried now. But his dead body is carried on with 
his brethren, with his posterity, until they all together 
reach the Canaan land, the promised land, the land 
promised Abraham in which his seed should live and pos- 
sess as a heritage forever. This is the Gospel land ; even 
a type of that land of which we know practically nothing, 
the land beyond the grave. These types all belong to this 
earth. The Bible is a guide only for us while we are on 
the earth. It is profitable for us, for our children, and for 
even as many as the Lord our God shall call. 

When Joseph buried Jacob, all the house of God as well 
as the house of Pharaoh went with him. When Joseph 
was buried only the Israel of God went to the burial. In 
Jacob's burial the little ones and the flock and herds re- 
mained in Goshen. In the burial of Joseph the little ones, 
as well as every herd of cattle, went up to the burial. 
In the predestination of God's purposes all the children, 
the little children and the herds which are works, cannot 
attend this burial. The natural man or the Egyptian goes 
in baptism ; but the works of man and the babes in Christ 
don't all go to the battlefield of God or the Spirit of God 
in predestination. They all go with Christ; they carry 
His body with them across Jordan and are raised with 
Him to a newness of life. Just as Joshua taught the Isra- 
elites before he crossed Jordan that they were walking 
on ground they had never traveled before. 



THE CHILDREN OF ISRAEL 5 5 

After Jacob was buried Joseph's brethren feared that 
he might then be their enemy, might hate them and re- 
turn evil for the evil they did in selling him to Egyptian 
bondage. When they sent a messenger to him, like we do 
in our prayers to God, we have here a lively figure of how 
Christ feels toward us, the law body. We learn here that 
Joseph wept when the message came to him. Then the 
brethren fell down before him and said, "We be thy ser- 
vants." Joseph says in reply that they must fear not, for 
he was in the place of God. 

They meant evil, "but God meant it unto good, to bring 
to pass, as it is this day, to save much people alive." We 
must remember that in this figure of God here that when 
they sold Christ it was before He came to the earth. 
This construction in this figure ought to satisfy Bible 
students in regard to so many muddled conditions they 
get up in regard to the predestination of sin or evil. "God 
meant it unto good, to bring to pass, as this day, to save 
much people alive." 

After this Joseph lived in Egypt long enough in his 
father's house to see Ephraim's children to the third gen- 
eration; as well did he bring up the third generation of 
Manasseh on his knees. Here Joseph nursed the law chil- 
dren on his knees ; but only saw the spiritual children in 
Ephraim. Half of Manasseh is on this side of Jordan, 
and half on the other side by Ephraim. Half the Com- 
mandments are with promise, half without promise. 

Just before Joseph died he told his spiritual family, the 
Israelites, that when he died God would bring them out 
of that land. Here we must trace this figure to the death 
of Christ in the law dispensation, and that God would 
bring them out of the law "unto the land which He swore 
to Abraham, to Isaac, and to Jacob, Joseph took an oath 



56 THE TRAVELS OF 

of the children of Israel that they would carry his bones 
up from there when God should visit them. This means 
the visitation of God in the law dispensation and the 
resurrection of the dead body from the law to Canaan in 
the Gospel where his dead body crosses Jordan with our 
dead body into a newness of life. Therefore, "we are 
buried with Christ in baptism," and with Him "raised 
to a newness of life." So the sale was meant for harm, 
but God meant it for good to save "much people alive." 
Eternally, all God's children are saved ; everlastingly only 
a part, "much people." Some other place it says "few" 
walk in the narrow way, or saved in the same sense here 
signified. Eternal salvation every hoof is carried out of 
Egypt ; temporal salvation, some of the little ones and all 
the flocks are left at the burial of Jacob. In the law dis- 
pensation some of the Israelites are destroyed in the wil- 
derness and remain there; while those who follow the 
proper leadership go on into Canaan in the Gospel King- 
dom. The death in the wilderness means only the death 
of the law in the forty years, or the completion of the 
house. It does not mean the final end of an individual of 
God ; it's only the end of the law of works. Those that die 
are works. When the ones who enter Canaan rise to a 
newness of life, they leave dead works, or works that 
prove death, because the "strength of the law is death." 

THE SECOND PHARAOH. 

The second Pharaoh is a type of the law in the wilder- 
ness. We are in Egypt, but the three dispensations on 
up to the resurrection are manifested in Egypt to Israel 
before he is delivered from the bondage of death. In the 
reign of this Pharaoh the children of Israel multiplied, 



THE CHILDREN OF ISRAEL 57 

and became numerous. They are that way to-day in the 
law dispensation. Yet every child of God must have an 
experience going through the reign of the three Pha- 
raohs. This second Pharaoh didn't know Joseph. Those 
who work in the wilderness don't know Christ; they are 
in the wilderness of the law, walking in the mirey clay, 
in the bogs of sin in which are the bacteria that produce 
sickness and even death, not eternal death. Under this 
second Pharaoh the children of Israel are put under task- 
masters and made to do burdensome work. That is where 
the child of God is in the law. The more they are afflicted 
with work the more they multiply and the stronger they 
grow, until the King is uneasy of their strength and asks 
the midwives of the Hebrews to kill the male children 
when they are born. The two Hebrew midwives have 
reference to the Church in its dual state. The fear of 
God by these midwives caused God to build them houses. 
They reply to Pharaoh, when he asked them why they 
hadn't killed the male children as he commanded; that 
the Hebrew women were lively, had life in them literally, 
and were delivered before they could assist in the birth 
of the child. This birth has reference to works here as 
does the birth of the Egyptian who is slow in her works 
and needs aid by the Church. The two nations are liv- 
ing together here in Egypt, and both are under the law 
of death and both must obey the law or else suffer the 
penalty, which is more and more rigorous burdens, until 
they get more on them than they can bear when they call 
to God for help, when He sends them a leader in Moses. 
We must not forget that we are under a type of the law 
of moses when Moses is produced at this time. Here 
Moses begins in the type of the law up to which death 
reigned. We still have Pharaoh, it is true, yet this is a 



58 THE TRAVELS OF 

type of the law of Moses before he becomes the leader. 
Yet he is the leader in the purposes of God, just as Joseph 
was under the subdued first King. Moses in Egypt is 
subject to the law of Pharaoh. 

MOSES. 

A man came from the house of Levi and married a 
daughter of the same house. Levi was the third son of 
Leah, coming from the law bride of Jacob and married 
in the third generation of the law, just where Christ 
lived on earth. These divisions must be kept up with 
in order to get the meaning of each character as it is in- 
troduced into the story. Christ came from Judah, the 
fourth son of Leah, and he is a type of the fourth era, or 
the era in which righteousness, right-doing is performed. 
So Moses comes in the third era of time in the household 
of Israel. Neither he nor the mother is the era, but they 
both come in it, in just the way described, from the house 
or "of the house of Levi." He comes of the union of 
the man of Levi and the daughter of Levi. He is a type 
truly of the leader of the law, as Christ is the end of the 
same law, but of Judah the fourth son. The life of Christ 
is one of the eras in the house, being the chief corner- 
stone. Of course there are four corners to the house, 
Christ the corner from which the house must be squared 
in its construction. The Spirit is the third corner con- 
structed or squared; the bride the last corner or fourth 
corner. God is the first corner-stone of this house. 
This house is Christ's house, and must be squared by 
Him. John tells us that the prophets and apostles are the 
foundation of His house. 

Moses' sister stood afar off to see what Pharaoh's 



TME CHILDREN OF ISRAEL 5 9 

daughter and maid would do to Moses. She then is a 
daughter of the law mother and must be the true Church 
or a type of the bride of Christ which is far away. Yet 
she comes to the aid of the leader of the law. Miriam 
suggests to nature's laws that they use Moses' mother 
as his nurse until he is large enough to live without a 
nurse. All this work is the work of God in perfecting His 
plans toward us as the children of God. Pharaoh's 
daughter recognized Moses as an Hebrew child, and 
readily acquiesced in the suggestion for a nurse by 
Miriam. 

The daughter of nature pays the law church wages to 
raise Moses. "The wages of sin is death." Then the 
wages Moses' mother gets from Pharaoh's daughter is 
death. Then Moses became by adoption the son of Pha- 
raoh's daughter, which is the son of nature, and he was 
grown at that time, of age. Then it was that he began to 
look on the burdens of his brethren, the Hebrews. He 
soon saw an Egyptian smiting or striking fiercely an 
Hebrew. There was no other person to be seen by Moses 
during this struggle between the two combatants, and 
Moses slew the Egyptian and hid him in the sand. When 
Moses went out the second day he saw two Hebrews 
striving together and said to the one doing the wrong, 
"Why smitest thou thy fellow?" and the one in the wrong 
replied: "Who made thee a prince and a judge over us? 
Would you kill me as you did the Egyptian?" Moses 
thought the acts of his, the day before, were a secret. 
Even Pharaoh hears of it and seeks an opportunity to 
kill Moses. Then Moses flees to Midian. The first fight 
was between the natural man and the Spirit. The Spirit 
of God slew the natural man and set free the Spirit of the 
dual man. The next day, which represents Christ's King- 



6o THE TRAVELS OF 

dom, the same Spirit undertook to settle the difficulty in 
an era over which he had no control. Settlements of this 
kind belong to the province of Christ; yet one of the He- 
brews was in the wrong and no doubt it was the one set 
free of the law era. Because the other Hebrew must 
have been a type of the one Christ was to set free by His 
death, over which Moses could not rule. Moses was 
buried in sight of the land where the two Hebrews are 
prefigured to fight, where he was not allowed to go. That 
was not his province over in Canaan. 

Yet Moses left Egypt and went to the land of Midian, 
the proper place where he should marry a wife. She is 
not of the Israelites, and is, too, not of the Egyptians. 
She is the daughter of a priest and he is the son of a 
Levite. She comes from the character of the type of the 
law, and he comes from the administrator of the law. 
Therefore, they are properly united or married. The 
seven daughters of the priest were watering their father's 
flock when Moses helped them and watered the flock for 
the daughters. These seven complete the type of the law 
era. So Moses administers the law for their father, the 
priest. His flocks are kept in a desert by Moses, as the 
proper character over the flock or works of the law in 
the priest. They are, too, in a desert land; but at the 
backside of the desert is the mountain of God, called 
Horeb, where He saw the burning bush and where Moses 
was to worship when he led the children of Israel out of 
Egypt. This worship on Horeb after deliverance was to 
be a token that God sent Moses. This was to confirm 
Moses as the leader for God of Israel. God instructed 
Moses how and what to do, that they would not leave 
Egypt empty; that they would borrow of her neighbor 
and any one staying in the house, and thus spoil Egypt. 



THE CHILDREN OF ISRAEL 6 1 

God also instructed Moses in the use of the rod, and to 
call the elders of Israel together and tell them how God 
had seen their afflictions, and that he would surely lead 
them out, and on to Canaan, where the milk and honey 
flowed ; and said to Moses that the Israelites shall hearken 
to his voice. Also that he and the elders of Israel shall go 
to the King of Egypt and say to him to let them go a 
three days' journey into the wilderness to make sacrifices 
to God; but that I'm sure the King will not let you go. 
Then He will smite Egypt with all His wonders, when the 
King will let them go. The jewels, and the ornaments, 
and the gold and silver and the raiment are figures of the 
attainments of the natural man. They carry all these 
attainments with them into the wilderness. 

The rod of Aaron, or the rod of which Moses was being 
instructed, was then in the hands of Moses, and when it 
became a serpent Moses fled from it. This rod is a type 
of our experience, and the head of the law flees from it. 
We are in the era of the third King Pharaoh, because the 
enemies of Moses under the second King are dead while 
he was in Midian. This experience then carries us to the 
third dispensation in which Christ lived as a prefigure. 
We can only see the shadow of the substance. Then an- 
other evidence is the hand put in his bosom turning to 
leprosy, as white as snow. When he put it in his bosom 
again it became normal in appearance. This hand de- 
notes strength, and when the strength of the law searches 
the heart at first it appears white as snow; but on the 
second application it is found to be the same old sinful 
hand or power. This incident prefigures both dispensa- 
tions of the law on through the life of Christ. Then the 
third miracle was the water turning to blood on dry land. 
This carries us on through the death of Christ as applied 



62 THE TRAVELS OF 

to us. All this, of course, will convince the Israelite; 
but it will not convince the Egyptian, the natural man. 
Nothing but death will remove him from over the Israel- 
ite. Moses now pleads his lack of eloquence and his 
slothfulness of speech. Then God tells Moses that he 
made man's mouth and and the dumb and the deaf, or the 
seeing or the blind, and to go on, that he would be with 
Moses. Then the anger of the Lord was kindled against 
Moses, and called attention to his brother Aaron, whom 
he said spoke well and would be glad when he saw Moses. 
This new character in Aaron is a type of the minister of 
the gospel coming in the third era. When the minister 
sees or feels the presence of the Spirit of God, he is made 
glad in his heart. Here God promises to be a mouth 
for both of them. He says, "I will be with thy mouth, 
and with his mouth," and will teach Moses what he shall 
do. Aaron is to be the mouth and Moses is to be instead 
of God, and shall take the rod with which to do the signs. 
This clearly portrays the minister of the gospel and the 
office of the Spirit of God. 

This era must be remembered as a type of the life of 
Christ, going into the wilderness as a type of the fourth 
era, or the age of the bride of Christ, carrying over the 
turbulent sea of life the Israel of God and leaving the 
enemy behind. So that the sons of men cannot cross this 
sea alive. 

The nearer we approach the wilderness, the nearer we 
come as a type to Christ. We do not come, however, to 
the substance; yet it is a type of the spiritual kingdom 
of the Church of Christ, carrying Moses as the spirit and 
Aaron as the minister of the gospel. Moses and Aaron 
will have much trouble with this last Pharaoh, as he is a 
type of the age in which Christ lived. Moses, under the 



THE CHILDREN OF ISRAEL 63 

second King in the era in which he was born, after kill- 
ing the Egyptian, had to leave that era and live with the 
head of the law in Midian, in the same wilderness into 
which Israel was delivered from the third era, or the era 
in which they are now at work. Death still reigns over 
Israel in Egypt, and is a type of that death which reigned 
at the time of Christ, the death that slew Christ. 

If the law-followers had known Christ, they would not 
have crucified Him. This is the sense in which we must 
apply the doings in Egypt at this time. 

Now Moses and Aaron go to the elders of Israel and 
gather them together, just as the disciples were gathered 
together in the time of Christ, or at the time in Canaan 
when Joshua led them. We have in Aaron the minister 
of the gospel as the mouth, and in Moses the Spirit to put 
in his mouth what to say. So now Aaron does all the 
signs which the Lord showed Moses and the people of 
Israel believed. Pharaoh, however, says that he does'nt 
know the Lord, and hence will not let the people go to 
make sacrifices before him ; and that in furnishing straw 
heretofore to make brick with, they must now gather their 
own straw. Besides the same work otherwise they must 
have the work piled up so they will not be so idle as to 
have time to make these sacrifices. The straw Pharaoh 
furnished to Israel is a type of hope. Now he removes 
this slight hope in the straw, without the grain of truth. 
The grain was cut when Christ died, and thus leaves 
Israel the stubble which the reapers leave, and they must 
gather this stubble now instead of the straw which Pha- 
raoh furnished. The straw never had any grain on it, 
the straw Pharaoh furnished. The grain is gathered in 
the garner when Christ was crucified, and left little hope 
on earth at that time for the Israelite. They are working 



64 THE TRAVELS OF 

for the natural man now, and must gather of the stubble 
with which the clay of the law is held together, out of 
which treasure houses are built, in which the treasures 
of the natural man are stored away. The taskmasters 
are of Pharaoh, who set the officers of Israel directly 
over the children as taskmasters. When the officers of 
Israel were beaten by their taskmasters, then the officers 
appealed to the natural spirit and asked why they are 
thus persecuted. The appeal did no good, for Pharaoh 
told them to go on and perform the work. When the 
law of God bears down on us, as it did in the wilderness 
of doubt, and when all hope is most gone, we are now 
catching at a straw; we return to our labors to save our 
lives, and while returning we meet Aaron and Moses, 
and charge the gospel with all our ills. There is no help 
from it; the Spirit of Christ has not shown the child of 
God all over the world that he has a Saviour. This was 
manifested away after the death of Christ to Peter at the 
house of Cornelius. Run this shadow on and it carries 
us to the gospel age when Peter first announced to the 
world the salvation of the Child of God. The dark age 
of that time before this announcement was just as ap- 
paling to the Child of God as it was to Israel under these 
taskmasters. We will try to make the subject clear when 
we come to the discussion of the subject in the last era. 
Moses and Aaron here are in the way, as the officers 
of Israel returned to their work, and these officers said 
unto Moses and Aaron: "The Lord look upon you and 
judge; because ye have made our Saviour to be abhorred 
in the eyes of Pharaoh, and in the eyes of his servants, to 
put a sword in their hands to slay us." The Lord was 
their Saviour, and hence Moses and Aaron being the rep- 
resentative of the type just ahead of Israel at that time, 



THE CHILDREN OF ISRAEL 65 

and Israel being under a law which had not been taken 
from over them, they exclaim that Moses and Aaron have 
caused their Saviour to be abhorred by the power over 
them. It became a sword in the hands of the enemy to 
slay them, and the enemy was the law, and the law works 
death. "The strength of the law is sin;" "the sting of 
sin is death;" therefore the law works death. Pharaoh 
is a type of death, because "death reigned from Adam to 
Moses." Yet the law at the same time is holy, as it came 
by God himself. In fact, the king who rules over the 
Egyptian was made by God, and he is the same type as 
the serpent that beguiled Eve. "The serpent was the 
most subtile of all the beasts which the Lord had made." 
Yet he was a serpent, and filled the office of a serpent. 
He is an enemy to the Church, the bride, the Lamb's 
wife — to Adam's wife as a type of the bride of Christ. 

God tells Moses that he will get him honor from Pha- 
raoh. We are told that the wrath of man is made to 
praise God. This Bible story is intended to show just 
how this is done, so that the child of God may be built 
up in hope. Moses spake unto the children of Israel, but 
they would not listen to him, on account of "anguish of 
spirit, and for such bondage." Moses has uncircum- 
cised lips, unclean lips. He has not been instructed in 
the spiritual Kingdom of Christ, has not been cleansed, 
as was the animals let down from Heaven in the sheet 
to Peter. Hence, the children of Israel are not prepared 
to receive his instructions until other providences of God 
take place. 

Moses at this time is forty years old and Aaron is 
forty-three years old, they both being sons of their fath- 
er's aunt, Jochebed, as Auranus, their father, married 
his father's sister. They must both come in just this way 



66 THE TRAVELS OF 

in order to be administrators of the Levitical law. It 
is also not a coincidence that Aaron is three years older 
than Moses; and, too, it is not a coincidence that Moses 
is forty years old at this time. Moses' age is a type of a 
complete cycle to carry him into the spiritual kingdom ; in 
the same way the children of Israel must remain in the 
wilderness forty years before they can go into the type 
of the spiritual kingdom in Canaan. Moses is not the 
spirit, neither is Canaan the spirit land; but they both 
are types of it. Too, Aaron must be three years older 
than Moses, so that his life may typify the three dispen- 
sations prior to the coming of the last, and including the 
last. However, they both go together here as a type, 
after the life in Egyptian bondage. The opinion is that 
most spiritual births are like Paul's — they ask what the 
Lord would have them do. It is said that Paul was a 
chosen vessel to preach to the Gentiles. Peter learned 
that, too, at the house of Cornelius. 

God has just notified Moses that he made him, as 
God to Pharaoh, and Aaron as his prophet; that Aaron 
is to do the talking to Pharaoh. This makes out a clear 
case of the gospel minister dominated by the Spirit of 
God, 






THE CHILDREN OF ISRAEL 67 



CHAPTER VI. 



THE MIRACLES. 



When Aaron cast down the rod of Moses before Pha- 
raoh and it became a serpent, Pharaoh called his magi- 
cians and wise men to his rescue. They also cast down 
their rods and they became serpents likewise. When the 
revelation of God comes to us in the process of regenra- 
tion, we cast about us for evidences from nature, as a 
cause for it. We may have a terrible vision at night in 
our sleep, in which we become very much concerned 
about the meaning of it. We generally say it came from 
an indigestible supper, and let the matter pass, as did 
Pharaoh. We remember that this serpent scared Moses 
when God first showed it to him ; but it didn't scare Pha- 
raoh, as the record shows, because God tells Moses that 
he hardens Pharaoh's heart. 

The next miracle, the next warning, carries us to the 
death of Christ, in which the water of the river Gihon, 
that goes all round them, was turned to blood, and the 
fishes of it died. Thus a great stench was produced by 
the death of the fish. Too, the natural man saw the blood 
of Christ all over the land, where there was water, so 
that he had to dig near Gihon river to make pools or wells 
that were not infested. So that Pharaoh turned and 
went in his house ; and, in substance, dismissed this mat- 



68 THE TRAVELS OF 

ter also from his mind. Yet they could not drink the 
cleansing blood of the Lamb. 

Then came the frogs in the river Gihon, and came from 
it into all the houses of the king and his servants; even 
got into their beds and ovens and kneading troughs. 
They not only came up out of that river, but like the 
water that turned to blood, they come out of all the water 
in Egypt, in the natural habitation of man; for that is 
what Egypt is. The magicians did the same thing with 
their enchantments, but at this time Pharaoh asks Moses 
to entreat the Lord to remove the frogs, and he would 
let the people go and sacrifice to the Lord. This was very 
encouraging to Moses, as he replied: "Glory over me: 
When shall I entreat for thee and for thy servants, and 
for thy people, to destroy the frogs that they remain in 
the river only?" Pharaoh replied: "To-morrow." To- 
morrow means the next era. 

The frog is a very low order of animal life, and like 
the insect comes and goes quickly. On account of his low 
order, and therefore filthy looks, he is loathed even to 
behold, much more so to come in contact with our flesh 
in our dreams and in the vessels where our food is pre- 
pared to be served. 

When Moses and Aaron go out to entreat the Lord to 
remove these sins, it signifies our supplication for mercy 
to God. Pharaoh wants them removed and he therefore 
appeals to the better part of the dual man to go to God 
for their removal. Yet the land stinks with dead frogs ; 
but Pharaoh now has a respite and then hardens his 
heart. 

The lice were the first evidence in which the Egyptian 
could not find cause in nature for them. Then the ma- 
gicians informed Pharaoh that it was the finger of the 



THE CHILDREN OF ISRAEL 69 

Lord. Up to this time the cattle were not affected with 
the pest of the water turning to blood and the frogs; 
but now the lice affect the cattle. The cattle are the 
works of the man. Pharaoh's cattle are works of the 
natural man. Cattle of the Israelites are works of the 
inner man. When Aaron stretched out his rod, when the 
spokesman advanced his experience with God over the 
dust of the earth and it became lice in the natural man, 
and in beasts, we have a figure of the single dust of which 
each man is made turning to a louse. This appears 
queer, yet this is true. The natural man is represented 
elsewhere as dust in the balance of God, and was not 
sufficient to effect the balances. How loathsome, then, 
must the flesh appear when it becomes as filthy as a 
louse. No wonder the impression of reasoning with the 
magicians that this is the finger of God. Joseph gave 
them the natural fear of God, yet they have no fear now, 
as we see Pharaoh's heart hardened on this occasion. 

It was again early the next morning when the flies 
came. At this time God makes a division between Go- 
shen and the rest of Egypt, and does not let the flies in- 
fest Goshen. The fly of all the insects is one of the worst 
death carriers. The mosquito is one of like type. God 
takes care of the never-dieing part of the individual 
clearly here. The fly carries the poisonous germ of the 
excreta of man, the dead thrown off matter in which the 
germ of death is propagated. Even the fly itself is pro- 
duced there among these germs. The fly is not of itself 
one of the deadly germs or germs producing disease, but 
it is a carrier of these germs. They are all over the natu- 
ral man and his resources, and God brought him there, 
too, on account of disobedience, which it seems God 
caused in the spirit of disobedience in Pharaoh. These 



70 THE TRAVELS OF 

Egyptians are children of disobedience, because they are 
here used as a type of the law in Israel in the wilderness 
after regeneration. They are not that law, neither are 
the children of Israel the never-dieing man ; but they are 
types of these things. 

Pharaoh calls Moses and Aaron and tells them to go 
sacrifice to their God in their land; but Moses tells him 
in reply that they will not sacrifice in Egypt, because it 
would be an abomination to the Egyptian who would 
stone them. Then Pharaoh agrees that they may go a 
short way into the wilderness to do sacrifices; and that 
they are requested now to intreat for him. When sick- 
ness and death comes to our families we are then ready 
to ask for the blessings of God to heal us. The flies 
bring the sickness. The flies which God sends brings the 
death germs from our own sins, from the excreta of the 
natural man, and the dead works in the dead animals of 
the Egyptians. The water, too, which is a type of the 
cleansing influence of nature, becomes contaminated 
with the dead fishes and the dead frogs, and instead of 
being a cleansing agent, it, too, now becomes full of filth 
and death, in so much so that the Egyptians could not 
use it. When the water was affected, he dug in the earth 
and found springs, in just the same way he did when 
he saw the blood of Christ at his death. 

Moses now promises that he will go the three days' 
journey and intreat the Lord for Pharaoh and his fam- 
ily, but that Pharaoh must not any more deal with them 
deceitfully in not letting them go. After we recover 
from sickness and the adversities of the natural life, 
when every fly is removed, as in this case, we soon forget 
the goodness of God in withholding his chastisements. 



THE CHILDREN OF ISRAEL 7 1 



MURRAIN, 

We come now to a very important phase of the discus- 
sion of the chastisements of God in the regeneration of 
his people, the God of the Israelites. Murrain is a very 
destructive disease among cattle. God sends this disease 
on the cattle, horses, asses, camels, oxen and sheep. 
These animals are the works of the natural man, because 
the disease is withheld from cattle of the Israelites. 
There was no mention of the goat here among the Egyp- 
tians' cattle. It is mentioned as a type of disobedience 
among the cattle of the Israelites; but all the animals 
of the Egyptians are disobedient creatures, all diseased 
with murrain. It's to-morrow when this disease takes 
place. Like the lean cows and blasted ears of the first 
Pharaoh, they belong to the to-morrow, the last dispen- 
sation, in which the works are swallowed up. Just, also, 
as the rod of Aaron swallows up the rods of the magi- 
cians in our experience under the guidance of the Holy 
Spirit. Here Pharaoh sends to Goshen and finds the cat- 
tle of Israel are not effected. These researches are in the 
dual man, the natural reasoning which is the only ability 
it has. God directs Moses to rise up early the next morn- 
ing again, and to go to Pharaoh, and say to him that he 
is going to send all his plagues on him; that Pharaoh 
may know that there is none like God in all the earth. 
While this transaction takes place before the Israelite is 
delivered from bondage in regeneration, it is also a type 
of the law under which this Israel will go. It is not under 
the law of Pharaoh ; but it is under a law in which Israel 
will be punished similarly as the Egyptian is undergoing 
at this time. All the plagues will befall the Israel of God 



72 THE TRAVELS OF 

until Christ comes to him in that law and takes on him- 
self these plagues. 

HAIL. 

Then comes the hail, such as had never come to Egypt 
before the threatening thunder of his wrath, as the fire 
from the combustion of the poisonous gases, mingled his 
wrath with the destroying stones from Heaven, brought 
death and consternation to those of the natural man who 
had not gathered himself and his cattle under his own 
roof from the fields of destruction. You know we can 
observe the laws of the nation, the state or the munici- 
pality, and protect ourselves from the results of the vio- 
tion of them. So in the law of God we can observe, as an 
Israelite, the laws over us and thus avoid the results of 
the violation of the same. But on account of our imper- 
fections we do violate these laws of God under which we 
live, and must therefore suffer the penalty of the same. 
This has reference to a time salvation in which Christ 
comes to us and teaches us by the spotless life he lived 
that we must look to him as the exemplar, as the guide, 
for our footsteps ; in just the same way Moses and Aaron 
must look to God for guidance of the soul of regeneration. 

The hail was not in Goshen, therefore this punishment 
was on the natural man. It's according to our own ex- 
periences in life, when the chastisements are withheld, 
like it was when the Lord stopped the hail and rain on 
the natural man, that like Pharaoh we sin yet the more 
when we have a respite. At the time of this hail, like 
the thunderings on Mount Sinai, the flax and the barley 
were smitten ; the flax produces the clothes of righteous- 
ness and the barley the food of nature; for the barley 



THE CHILDREN OF ISRAEL 73 

was in the ear or bundle, while the flax was in the boll. 
The wheat and the rye were not up. This grain is for 
the righteous children of God to come up later on; not 
while the flesh is under persecution, but it came to us as 
food under the reign of Christ. 

The Lord tells Moses to go in unto Pharaoh again, 
that he has hardened his heart and the hearts of his ser- 
vants, that he might show these signs to them. If the 
Lord hadn't hardened the heart of the natural man we 
believe that the man would have relented under fear be- 
fore now. This is all done, so says the Lord to Moses, 
that Moses may be able to tell his son and his son's son 
what the Lord did in Egypt with the signs, that the 
Israel of God may know that he is God. This is the con- 
vincing object of God in dealing with them in Egypt. 
That Moses may tell his son, and son's son carries them 
to and through the trinity of God, through the three dis- 
pensations, so that sin continues in the flesh. 

LOCUSTS. 

When the locusts came they, too, were such as Pha- 
raoh or his father or his father's father had never seen. 
This incident, then, would carry the natural man as he 
stands in relation to the Israelite back to the first king 
who was made obedient through the power of God in 
the dream and whose heart was not hardened by God. 
The last Pharaoh was the one whose heart was hardened 
and in whose reign all the calamities here recited took 
place. It was the same way according to our present ex- 
periences under the law of grace that we find ourselves 
beset with so many trials and temptations and adversi- 
ties; with so many stripes laid on us for disobedience, 



74 THE TRAVELS OF 

for things we have done and for things which we should 
have done. Like our sweet little children when we whip 
them, and they cry, and we are so sorry to inflict the 
punishment or rather see them cry; yet we must correct 
the defect in the child. God did not expect to correct the 
defect in the Egyptian, but the punishment to the Egyp- 
tian was to teach the Israelite that he may tell his son 
and his son's son about this matter. When God is demon- 
strating his power in the gospel and the minister is tell- 
ing of the dealings of God to him while he was in Egypt, 
how our sympathies go out to him in the tears of re- 
pentance and the tears of joy as we look forward to our 
worthy Master, who came to us and said, "I am Christ 
whom thou persecutest." I am your worthiness, your 
redemption. You had all these things to bear that you 
might be able to know how to appreciate what you could 
not do, but what I did for you. Regeneration is to make 
us serve God in the beauty of holiness that the power 
may be seen as coming from God. For he says, "The 
glory shall be mine." 

The locusts are to take up all that the hail failed to 
destroy. The hail destroyed the Egyptian crops, but the 
locusts are to take the residue, which consists of the trees 
and herbs that are not cultivated. This destruction 
comes in the reign of the third Pharaoh. While Pha- 
raoh is a type separate and distinct from that of the 
Israelite, yet his seign typifies the destruction of the 
law at the time Christ died. We know that the hand- 
writing, or literal observance of the Mosaic law, was 
nailed to the cross when Christ was crucified. This third 
reign of the king or third division of the same family of 
flesh with the same sort of spirit over it, is a type of the 
Spiritual Kingdom set up by Christ, who said the gates 



THE CHILDREN OF ISRAEL 75 

of hell shall not prevail against it. The gates of Pha- 
raoh did not prevail against the power of God when he 
withdrew his children from under the rule of this wicked 
king, this disobedient king. The same Egypt, the spirit 
from the same family in descent, reigned over Israel 
from the time Joseph entered Egypt until Moses led the 
children across the sea. Joseph is Christ in the reign 
of the first king and Joseph is governor only ; while two 
other reigns in Egypt must follow the first one. 

When the Egyptian is eliminated from the head of the 
family we apply the type of the first reign in Egypt to 
the first reign in the family of God in the wilderness. 

The food which Joseph saved up for Israel in Egypt in 
the years of plenty is a type of the manna from Heaven 
given the children of Israel in the wilderness. Like the 
children of Israel under Pharaoh the First, the children 
of Israel did not work the ground for their living in the 
wilderness. The manna came from Heaven as a type of 
the food which Christ furnishes from Heaven through 
the dispensation of God. Christ does the work to satisfy 
the perfection of the justice of God. 

Moses came in the rule of the second King Pharaoh, 
which typifies the coming of Christ in the end of the 
law, and made a type separate, between the law of Moses 
and the law of grace, as Christ had the Godhead dwell- 
ing in his body; yet did not as Christ perform the work 
of the last era. This last era, however, was presided 
over by the Spirit of Christ as it dwelt in his body while 
he was on earth. The work is done by Christ through 
the spirit, while Christ is at the right hand of God in 
heaven. This manna in the wilderness, like the corn 
in Egypt, came through the merits of Christ. The sec- 
ond era of the child of redemption was not presided over 



76 THE TRAVELS OF 

by the spirit, in just the same way that Moses did not 
preside ever the era in which he was born, but went to 
Media and married a daughter of the descendants of 
Esau. Jacob, a type of the spirit, Esau of the law. 
Therefore it was necessary that Moses keep the flock of 
sheep for Jethro, Moses kept the flock of sheep or the 
child of obedience in the wilderness. They are the chil- 
dren of obedience, yet the story is to show that their 
works make them children of disobedience, like the type 
of the goat in the parable of sheep and goats. 

When Moses' enemies die in Egypt in the second era, 
or era in which Christ was crucified, as a type in the body 
of the Egyptian, he undertook to correct the strife of 
the two Hebrews which carried him beyond his province. 
In the wilderness, too, he tries to correct the defects of 
the life of the Israelite who constantly broke the law, 
but were protected by God through his intercession as a 
type of the promises of Christ. Moses is not Christ or 
the type of Christ in the wilderness. He left Egypt, 
through the providences of God, in order to get the type 
of the law bride in the family of Fceuel or Jethro. He 
brings her back to Egypt and carries her through the 
third reign of Pharaoh, and she was sent back to Media 
without passing through the sea of regeneration. 

We must here carry you further in the arrangements 
of God toward his household. The wilderness is a type 
of that country into which the child of God is born again. 
Yet a type is only a shadow which is thrown back from 
the life of Christ while he was on earth. The shadow is 
not, therefore, the substance; neither is the doing in 
Egypt a substance. It's only a shadow here in the last 
decade of Egyptian life of what takes place in the last 
era of life of the child of God. Murrain, the disease sent 



THE CHILDREN OF ISRAEL 77 

of God, destroys the works in the type of the cattle of 
the third reign or last reign in the world. After the de- 
struction by the locust of every green hope of the Egyp- 
tian, and the darkness produced by the great number in 
the heavens, cutting off the light of the sun, as a type of 
the righteousness of Christ toward us; then Pharaoh 
acknowledges that he has not only sinned against the 
Lord, but against Moses. When we sin against the Holy 
Ghost there is no forgiveness. Our bodies must die as 
did Pharaoh's ; but Moses interceded to the Lord and the 
winds of adversity blew the locust into the sea of forget- 
fulness, and not one was left to tell the story. So the 
Lord took away this death in that way. In just the same 
way our sins are all covered up in the sea of regeneration 
through which we pass into the land of life. This strong 
west wind blew from the mainland of Egypt toward the 
Red Sea as a type; but when the reality of the sub- 
stance comes the wind would have to blow from beyond 
Jordan across Canaan in the Mediterranean, on which 
the ships sailed when they carried Israel to Babylon in 
Edom, where they suffered out the severe punishment of 
God before he brought them back to Canaan. They had 
no Saviour in Babylon. 

THE THREE DAYS' DARKNESS. 

The darkness of the three days is a type of the dark- 
ness preceding the fourth era in the gospel age. The 
darkness was so dense that the light was completely 
shut out. Where does the light come from? If this is a 
type of the three eras before the gospel, is it not true that 
the light of Christ has reference to the gospel and that 
the three eras were in total darkness? However, this is 



78 THE TRAVELS OF 

Egyptian darkness, and surely is convincing evidence 
that the natural man cannot see the light of Christ. The 
scriptural evidence here teaches us that the Israelites 
had light in their houses or dwellings, the place where 
they lived. At the time Christ was crucified it was purely 
a dark age in the world, yet he had true followers at that 
time; but they were ignorant of what was in store for 
them in the gospel age to follow the death of Christ. 
They themselves, then, were in total darkness until after 
the resurrection, of which crossing the Red Sea is a type. 
This newness of life the Israelite must live is a prefigure 
of the resurrection as we look from the third reign of 
Pharaoh. The life of Christ and his works, however, 
furnish light to the inner-man during the three days of 
darkness in Egypt, "In Him was light and the light was 
the life of men." The Egyptian had no light by which 
they "could even rise from his place." The darkness was 
upon the whole land, but the light was only in the houses 
of the children of Israel. Pharaoh says to Moses, "Go ye, 
serve the Lord; only let your flocks and your herds be 
stayed: let your little ones also go with you." Moses 
needed the works of the Egyptians, as he thought, be- 
cause Pharaoh would not agree to let the herds and flocks 
go. Moses says that Pharaoh must also give them their 
flocks and herds with which to do sacrifice. Moses 
couldn't tell what they would need until they got there, 
but he wouldn't start till he had every hoof which made 
Pharaoh eject Moses from his presence and threatened 
death in case he saw him again. Moses seems to acqui- 
esce in the arrangement demanded of Pharaoh, 



THE CHILDREN OF ISRAEL 79 



DEATH OF THE FIRST BORN. 

There was to be one more plague brought on Pharaoh 
and on Egypt. The death of the first born is a type of 
the death of Christ, which is a type of the death of works 
or his body militant from which it rises a triumphant 
body and ascends into Heaven out of sight of the same 
body which gazed up after him. As Peter says on the 
day of pentecost, Christ was made unto David "both 
Lord and Christ/ ' having reference to the kingdom be- 
longing entirely to Christ God did this, so says Peter. 
Before this takes place it belongs to God in his purposes, 
until they are fulfilled by the death of Christ, when the 
kingdom falls into the entire control of Christ through 
the Holy Ghost. This same resurrection of the body of 
Jacob, rather now of Israel, is prefigured in the death of 
the first born and the delivery of Israel across the sea. 
Christ was, as it were, delivered across the sea into that 
country where his spirit will lead Israel to the promised 
land. These are only types that we may look beyond life 
into the realms of God's presence; it comes rather in 
hope, because this anchor holds our little barque on the 
sea of life until we are safely brought to the shore where 
we may walk by faith. We live here in Egypt, but walk 
when delivered ; that is, we walk from under the laws of 
death. The death of Christ, or militant body, brings the 
reign of his spirit, or the reign of spirit over spirit. The 
natural man is not subject to these laws. Therefore he 
must be removed before he enters the land of the wilder- 
ness as typified by the Mosaic rule. Moses takes the type 
of the spirit of Christ after the death of the first born of 
Egypt. 



8o THE TRAVELS OF 

At midnight the Lord went out over Egypt and de- 
stroyed the first born of Pharaoh and the first born of 
beasts, as well as the maidservant behind the mill. Here 
is the first born in the body of Christ for us, as well as 
the maidservant, or the law bride behind the mill of the 
law. This is one of the maids on the housetop, one taken 
and the other left. The maid of Mosaic law is removed 
and the maid of grace is left. The same body in the 
wilderness under Moses does not go into the promised 
land. The militant body dies in the wilderness, and their 
seed or children get the promise. Here one is taken and 
the otehr is left; the Lord takes the law body and leaves 
its children. The spirit that reigns over the law body is 
also removed when the type of the reign of Christ is 
manifested in Canaan. Moses, therefore, cannot cross 
Jordan, but views the land as a type of the militant body 
who to-day stands on the "walls of Zion and cries aloud 
and spares not." Canaan is not Zion, nor is the organ- 
ized body of the church Zion; but Zion is in the midst 
of these bodies. In just the same way the Kingdom of 
Heaven is within the individual, as well as in the organ- 
ized body. We will learn that many things of the or- 
ganized body must be destroyed when we get into the 
discussion of Canaan. In the Kingdom of the Spirit of 
Christ is the rest spoken of, in the Kingdom of Solomon, 
the Spiritual King. 

The Israelites are to borrow jewelry of gold and silver 
and raiment from the Egyptians, and carry them across 
the sea of deliverance. We will then learn for what pur- 
pose the Lord expected them to be used, for the Lord 
told the Israelites to borrow these jewels from the Egyp- 
tians. Evidently the Israelites did not have in view the 



THE CHILDREN OF ISRAEL 81 

purpose for which the jewels were used when they were 
borrowed. 

On the tenth day of the month, or the last day of the 
law dispensation, the lamb is to be taken and kept up 
till the fourteenth day, which is a type of the end of the 
two eras; in the same way that Jacob served Laban the 
fourteen years for the two brides; so this lamb from 
either the sheep or the goats is slain. It is from the 
sheep or the goats because Christ died to save us both 
in obedience as well as in disobedience. Because Joseph 
died under the rule of the obedient Pharaoh. The lamb 
must be killed by the whole assembly of the children of 
Israel in the evening, and the blood must be sprinkled 
on the door posts of the house in which it is eaten. If 
any of it is left the next morning it must be burned with 
fire. It's to be eaten with bitter herbs. Of course this 
portrays the coming of the gospel in the morning of the 
resurrection, the coming of the spiritual era. It must not 
be eaten raw or boiled in water. The consuming fire of 
the spirit must be used in the final disposition of the 
body. The unleavened bread must be eaten for the 
twenty-one days, which carries them through the three 
eras to the spiritual gospel age. When the children en- 
quire of them what means this, they are to explain to the 
children or the gospel era that it is the passover of the 
Lord. We take the same passover in the Lord's supper, 
because this passover is to be kept up forever. The 
lamb is put up the tenth day and kept up till the four- 
teenth day. It is put up the last day of the law era and 
is kept up till the end of the life of Christ, which makes 
the sacrifice for the two eras through the law and 
through the obedience in the life of Christ. Then comes 
the resurrection of Christ's body: in fact, the resurrec- 



B2 THE TRAVELS OF 

tion of the dead law body into the spiritual era. All the 
eras are under Christ ; but each one is raised in its order, 
just as Paul explains to the Corinthians when he ex- 
plains the resurrection of Christ's body. Of course the 
resurrection of Christ's body gives us hope in the final 
resurrection of our bodies; yet the lesson Paul teaches 
here is intended to convey to our minds the life of the 
child of God as he advances in the Kingdom of Christ. 
If we take a superficial view of this arrangement we 
would eliminate Christ from the law era and make his 
work alone constitute the building of his Church during 
the life he lived on earth with the work of the spirit fol- 
lowing his death. But the fact is that Joseph came in 
the first era of the world, in Egypt ; that Adam as a type 
of Christ as well, came in the first of God's creation; 
that Noah, for a like reason, came and that every era of 
the world typifies Christ, we can but attribute the sus- 
taining grace of God in the formation of all things came 
through Christ. That even the antedeluvian world is 
only a type of the resurrection of the children of God 
into the different eras of his kingdom in carrying out his 
plan of salvation in the perfection of worship cannot be 
denied by the history of the Bible. When the world was 
drowned at the deluge, we have the same lesson taught 
when Pharaoh and his hosts were drowned in the Red 
Sea. There is no question but the different types of man- 
kind into the black, brown and white races, the three 
great divisions of the human race, are only illustrative 
of the three great eras of the world. The negro is a type 
of the Egyptian, the brown man, or Mongolian, is the 
law era, while the highest type of humanity the world 
over is the white man, or the Caucasian, who takes the 
gospel era, or the Church of Christ, of which he says the 



THE CHILDREN OF ISRAEL 83 

gates of hell shall not prevail against it. They have as a 
race dominated the world, and no doubt the powers of the 
combined forces of all the other races could not crush 
them out or prevail over them. Yet in the order of 
God's providences he makes the Egyptian, who is a type 
of the black man, rule Egypt and incidentally the chil- 
dren of Israel. The three eras in Egypt being a type of 
the same organic law of God are used to illustrate the 
great principle of the whole law under which man lives. 
The deliverance of Israel across the sea carries this 
family out of the bondage of law into grace. The same 
thing is repeated on and on to the coming of Christ, 
when Paul gives us a synopsis of the whole matter, and 
therefore gives us as well the hope of the resurrection of 
our natural bodies. 

When Israel began its march to the sea, God began the 
work of deliverance through the leadership of Moses as 
the spirit and Aaron as the minister of the gospel of 
Christ. They are a nation representative of the children 
of God, and are God's children in Egypt just the same as 
they are in the wilderness after deliverance. The divine 
purposes of God are carried out, therefore, in predestina- 
tion ; and God means it for good, while we meant bad in 
selling the Saviour into the bondage of this world where 
he was made governor of the universe. God is incapa- 
ble of doing injustice in any act of his great being to- 
ward his workmanship. If he were to destroy any part 
of his workmanship at any time and under any circum- 
stances he could not sin. It is impossible for God to sin, 
because he is not subjected to the influence of the laws 
under which we are governed. He made man just as he 
would have him, or else would have constituted him a dif- 



8 4 THE TRAVELS OF 

ferent creature to what he is. Because men commit sin 
does not make God the author of sin. 

A MACHINE. 

You may make a very fine machine, for illustration. 
By force of circumstances, the machine may be spoiled 
and not fit for further use at which it was first operated. 
Yet the machine is still used in another capacity with the 
same mechanic governing its use. The governor may 
die, and yet leave an agent to manage this same machine. 

God made the machine in Eve out of the body of Adam. 
Adam is a type of Christ, because there was nothing 
made that was made except by Christ. If God saw 
proper to make the type of his church out of a crooked 
bone of the type of Christ and like the material out of 
which she was made she should be deceived by the beast 
in the serpent, would it be incredible that she should be 
disobedient? If you might say it were, would God be 
chargeable to sin because he made the devil? Because 
the serpent was the most subtile of all the beasts which 
the Lord made; therefore the Lord made the serpent. 
Yet God did not sin because he made the serpent, any 
more than a chemist would sin who made the poison that 
some one took and died of its effects. It doesn't matter 
as to that if the daughter of the chemist should have 
taken the deadly poison. The snake serves a good pur- 
pose and is the workmanship of God. The sin came in 
the violation of the law. Eve was poinsoned when she 
violated God's law ; yet the serpent was the cause of the 
violation, because he made the fact plain to her that she 
would not die a corporeal death. She did not realize the 
infallible justice of God in that he would not look on the 



THE CHILDREN OF ISRAEL 85 

violation of his law without satisfaction being made. 
She could not make the satisfaction to God, yet it was 
made by Adam. He took of the same fruit and therefore 
had to suffer the same penalty that Eve suffered. The 
covenant was made before the world was and this is only 
a type of that covenant. 

Adam had a family of four in himself and his three 
sons. Cain, like the law, slew Able, the body of Christ, 
and like the law was under the protection of God. Seth 
came to the rescue and was the first man to call on the 
name of the Lord; in like manner, the spirit is the only 
mediator between God and man in an acceptable manner 
of worship to God. Cain was driven from the face of 
man and thought he would be slain by every one who 
met him. The ten brothers of Joseph thought the same 
way about it, notwithstanding Joseph wept on account 
of it. Christ was far from destroying the law. He only 
removed its sin or its sting from over the children of God 
whom he redeemed. He did not save them in their sins, 
but saved them from their sins. The law was holy, 
but the violation of it was sin. "The sting of death is 
sin; and the strength of sin is the law." Paul thanks 
the Lord that Christ gave us the victory. He says fur- 
ther to the Corinthian brethren, "Be ye steadfast, un- 
movable, always abounding in the work of the Lord, for- 
asmuch as ye know that your labor is not in vain in the 
Lord." This labor reaps the harvest here in this world. 
The labor we do here is not a payment for a seat with 
God after death, a home in Heaven; but a home in 
heavenly places in Christ Jesus our Lord. Therefore, it 
is not in vain that we labor in the service of God. 

God is delivering the children of Israel through the 
leadership of the spirit from under the law of death. 



86 THE TRAVELS OF 

They are marching by day with the pillow of cloud b^ 
tween them and the natural man. Therefore the natural 
man cannot see the movements or rather the spiritual 
man in his travel; yet he knows that Israel is fleeing 
from him and is trying to make his escape. The same 
cloud is a pillow of light by night. In the darkness of the 
travel of the natural man or the nature that is in us, we 
would overtake the stronger man with his wisdom and 
virtue and skill, and keep him under us to serve us in 
our daytime and trials, that we may have the combined 
efforts of nature with the wisdom and guidance of the 
spirit which guides the stronger. Egypt acknowledges 
the great strength of Israel ; but Egypt has the weapons 
of warfare of the carnal man and Israel is without any of 
their paraphanalia of warfare. Yet Israel is under the 
leadership of God. Like Jacob and Esau, neither one 
having done good or bad, yet God loved Jacob and hated 
Esau. The Philistines were evidently not of the house of 
Jacob; like Esau, they are enemies or a type of the 
enmity against the principles emanating from Jacob, and 
are therefore enemies of the tribe of Israel. Hence the 
importance of going a roundabout way to the sea in or- 
der to miss the Philistines, who lived in that low, flat 
country through which Israel must pass. The child of 
delivery is now in the lowest country of his life. The 
enemy in pursuit, which means death or lifetime servi- 
tude under great burdens, is discouraged by his sur- 
roundings. It seems that he must be lost; yet he moves 
on day by day and finally enters the narrow valley of 
despondency, with the hills of the law on either side, the 
enemy in the rear, and they come to the end of their jour- 
ney, it seems, when they see the great wide sea of life 
stretch out before them with no hope of a passage. They 



THE CHILDREN OF ISRAEL 87 

complained to Moses for leading them into such a wilder- 
ness when their graves might have been in Egypt in the 
service of the Egyptian. But Moses tells them that the 
Lord will fight their battles, and to stand still and see the 
salvation of the Lord. 

That is all the child of promise can do — "stand still 
and see the salvation of the Lord," when he sees all lost. 
But when a way is opened through this future of our 
lives, and a way of escape is made for us by a super- 
natural power, we press forward day and night till the 
chariot wheels of nature are taken off, and we undertake 
to flee from the wrath of God when, like the man going 
from Jerusalem down to Jericho, we are half killed. 
Then the waters of this boundless ocean cover the nature 
of our lives in death. Then it is that the enemy which 
would deny the existence of a God, that would hinder the 
better element in us to serve God, or that great spirit of 
righteousness of which we knew nothing, but now know 
that it is God who fought this great battle for the Israel- 
ite, we realize too late. I'm rendered helpless, have lost 
my ascendency over the good that is in me, and am now 
ready to die, as where my strength of contention is 
made helpless, and this dead body is on the shore of the 
wilderness of doubt and disappointment. In this condi- 
tion Israel views the dead body which was once a 
terror, but is now made death unto them. It's the body 
of death. Then Paul says, "Who will deliver me from 
the body of this death?" 

While we pass over the sea we are a new life of the 
same creature, under a different government. As a type 
we pass from the last era or third era in Egypt to the 
fourth era or the first era of the law in the wilderness. 
In the three eras of the law we pass to the fourth era into 



88 THE TRAVELS OF 

the spiritual. The first is the wilderness, the second is 
Canaan; the third is the Christian; the fourth is the 
spiritual or rest that God gives. We will from time 
to time undertake by the help of God to show this divis- 
ion. The first era in Egypt is a subdivision of regenera- 
tion and is a full compendium of regeneration. The 
whole details are exemplified in the first reign in Egypt, 
when we go from it to a type of the law in the wilderness 
under the second Pharaoh. The third reign in Egypt 
under the third King Pharaoh is a type of the gospel 
kingdom following the death of Christ, carrying the 
child of God into that kingdom of "rest that remaineth 
for the people of God," and is a found rest in the gospel, 
We are finding it when we are preaching and hearing the 
gospel ; hence we are not rested until the sermon is com- 
pleted or ended, at which time God gives us that sweet 
rest of reconciliation to Christ Jesus as our Saviour, our 
sufficiency. He takes all the burden on himself and rests 
us from labor. This gives us clearly the office of Christ. 
Yet we must not lose sight of the fact that the whole 
fabric of construction is through Christ from beginning 
to ending. 

While Jospeh personifies Christ in regeneration in the 
first era, yet it takes the Israel of God the three eras be- 
fore we are delivered. We are not a new creature until 
Christ takes the handwritings of ordinances from against 
us and confines them to the same death that his body 
undergoes. Then we are in a position to find that rest 
that remains to us as our heritage in the death of Christ. 
We are in the wilderness of our lives when we cross the 
sea, as a new T creature in which we live as we are obedi- 
ent, and on the contrary die, as we are disobedient. 
This life and death is illustrated in every phase of Scrip- 



THE CHILDREN OF ISRAEL 89 

ture, from beginning of the book to the ending, and does 
not have reference to eternal life or its contrary in eter- 
nal death. It means of life and of death as we serve 
God or as we fail to do his commands to us. We must 
take Israel as a type only out of all the nationalities of 
the earth as the never-dieing element in us. 



90 THE TRAVELS OF 



CHAPTER VII. 

ISRAEL DELIVERED. 

When Israel is delivered Moses sings the song of de- 
liverance with the children, with the same people from 
whom he had his origin. This song is a beautiful type 
of the gospel law, how that the horse and his rider are 
thrown in the sea; how that the Lord in his strength 
has now become his salvation; how that the Lord is a 
man of war ; how that the chariots he casts into the sea 
and drowns the chosen captains of Pharaoh in the Red 
Sea, and how that they all sank to the bottom as a stone. 
It tells us in this song of the gospel, as a type, how God 
blew with his nostrils and the water stood with con- 
gealed walls in the heart of the sea. It also tells us how 
the enemy said they would pursue and divide the spoil 
and satisfy their lusts. Then the Lord blew again and 
the sea covered them and they sank to the bottom as lead. 
Moses then tells us later in the song that in the mercy of 
God he led the children of Israel to redemption. Then 
the natural man was not redeeemed in this figure of the 
life of Israel; but it was God who directed Israel to His 
holy habitation. Then Moses begins to tell how the dukes 
of Esau shall be amazed; the mighty men of Moab and 
all the inhabitants of Canaan shall melt away, and stand 
as still as a stone till Israel passes over all that God has 
purchased with His Son ; until God brings Israel into the 



THE CHILDREN OF ISRAEL 9 1 

mountain of His inheritance for himself to dwell in; in 
his sanctuary where the Lord shall reign forever. After 
the song of Moses, Miriam, as the Church, sang her song, 
which is a type of that pure state of God's habitation 
where no vulture's eye hath seen or wild beasts have 
trod in the top of the mountain beyond the province of 
human sagacity and ingenuity; this place of rest where 
Moses leads us in this song of deliverance. Moses here 
is a type of the spirit, but his habitation belongs to God 
alone, which He gies to us through the merits of Christ, 
for a resting place ; in fact, for rest. 

Israel goes three days' journey into the wilderness of 
Shur in a dry country, where there was no water; but 
when they come to Marah the water was bitter and the 
Lord showed Moses a tree, which when cast into the 
water it became sweet. This is Christ in the third era; 
and then the ordinance of proving the children of God is 
set up with the commandments even before they were 
given to the people, but a type of the gospel era. Thus 
the Lord puts the proposition to Israel that if they keep 
the commandments He will put none of the diseases of 
Egypt on them, for He says, "I am the Lord that healeth 
thee." 

Then Israel came to Elim, where there were twelve 
wells of water and seventy palm trees, where they 
camped by the waters. This portrays the travel of the 
child of God in the gospel kingdom on the apostles and 
prophets. The twelve tribes of Israel is a type of the 
twelve apostles of Christ like the twelve wells of Elim. 
The seventy palm trees represent the complete age of 
prophecy, being a cycle with a completion of the law by 
the multiplication of the law sons by ten, which also 



92 THE TRAVELS OF 

gives the number of commandments to this cycled making 
seventy. 

This three days' journey ending at Elim does not end 
the figure, for they continue from Elim to the wilderness 
of sin, which is between Elim and Sinai. This latter 
place, Sinai, then must be a type of the top of the moun- 
tain in which the Lord dwells. Moses and Aaron are to- 
gether at this time as a type of the gospel in this wil- 
derness of sin, just before the arrival at Sinai, when 
the murmurings of Israel brought the manna from God, 
whether they walked in God's law or not. They gathered 
every day of the week, and on Saturday or the day before 
the rest day, they gathered enough to last them the rest 
day. Christ came as the end of the law in the end of the 
law era, and He gathered enough manna or the bread 
of life to last through the gospel era. While at the same 
time they are not come to the Mount Sinai yet. Remem- 
ber that we are repeating in the law era the same type 
we have in Egypt; but we do not come to a true knowledge 
of the same until the evening. In the morning of the 
Lord, the day of rest, they shall see the glory of the 
Lord, as He hears their mutterings at this time. In the 
evening Israel gets the flesh of the quail and in the morn- 
ing the manna. The evening is the law, and hence flesh 
represents the law. We must keep this in mind when 
we come to the sacrifices in the wilderness as well as 
in them in Canaan. Even Joshua brought back from the 
slaughter of the enemy the best of the cattle and sheep 
to offer as sacrifices to the Lord. When the prophet re- 
plied that "to hearken is better than the fat of rams." 
That is to listen to what God says do is better than to 
offer in the law something you might do for the Lord. 



THE CHILDREN OF ISRAEL 93 

God's vengeance is on those who will not listen to what 
He says for them to do, just as it was on Joshua. 

The gathering of the bread or manna in the morning 
is a type of the bread of life offered by the death of Christ 
as the evening and the coming of the spirit in the morn- 
ing. The Lord sends both ; but the meat is of the earth 
in the quail and the bread is from Heaven in the manna. 
When we cry for the meat or earthly living, the Lord 
sends it to us; but the manna is far more sweet, and 
while it comes every day to us, yet it is gathered by 
Christ on the end of our law journey to last on through 
the gospel era. We must get the grace of God every day 
directly from Him, both in the morning and the evening 
of our lives. We can appreciate the bread of life in its 
simplicity while we are young ; while we are old we want 
the bread and the doctrine of salvation as represented 
by the quail. 

In the beginning the evening and the morning were 
the first day, the evening coming first, as it does here in 
the law. Yet our lives are reversed. In the evening be- 
fore the dawn of the morning of time Christ offered to 
God the sacrifice of the body of the law, the meat of the 
child of God ; while the spirit came in the morning of the 
resurrection and is the manna to the child of God. Yet 
the bread is a type of the body of Christ and the wine 
the blood. While Christ came in person in the evening 
before the world was, He also came in the type of Adam 
in the morning of time ; while He came in the evening of 
the law, He also came in the morning of the resurrection. 
So it is through and by Christ that we are what we are 
at all times of our lives. However, we have the divisions 
in the makeup of the order of God, and each is resur- 
rected in his own order, just as Paul explains about the 



94 THE TRAVELS OF 

resurrection. We should not here question the resurrec- 
tion of the natural body any more than we question the 
resurrection of the body of Christ. Yet the resurrection 
of the God-man in Christ is a type of our resurrection 
of our lives on earth. The same spirit which brought 
Christ from the dead brings our natural bodies or mor- 
tal bodies to life, in just the way that the body of the 
Egyptian is brought to life in the wilderness. It is 
through the coming of the law that it is brought to life, 
because when the law came sin revived and I die daily 
then. That's the kind of death referred to here. This 
wilderness being a type of the third era, every one who 
preaches the gospel feels his unworthiness, which is the 
death referred to. Paul calls this revival the "motions 
of sin" in our bodies, and refers to the natural man. 
The Lord commands the children of Israel through Moses 
to prepare an omer measure of manna for a memorial to 
their children and their children's children, which means 
their generations in the order in which the generations 
of God came. They ate manna for forty years, which is 
a type of the generations of God in the complete cycle of 
the ten for each cycle of time, making forty; whether 
forty years or forty days, the illustration is made com- 
plete in either case. 

The children of Israel had to remain in Egypt four 
hundred years in the same way that Noah had to remain 
in his Ark forty days while the rain of God's vengeance 
covered the earth. The five months in which the water 
remained on the earth is a type of the promises of God to 
Adam in which He says that the day in which thou eatest 
thereof thou shalt die. During this period the angel of 
death was turned out of the window of Heaven in the 
figure of the Ark ; and this raven went to and from the 



THE CHILDREN OF ISRAEL 95 

Ark until the waters were dried up from off the earth; 
until God's vengeance was removed by the drying up of 
the waters. 

At the same time the raven was sent forth the dove 
was also sent, but the dove found no resting place for her 
feet, and she therefore returned to the Ark, when Noah 
reached forth and took her in to him. This period of 
time represents when death reigned. The dove remained 
for seven days with Noah in the Ark and was sent again. 
At this time she brought a branch of a green olive 
which she plucked herself. This is a type of the era in 
which Christ came to the earth and He, too, brought to 
the ark of God's safety the green branch of the hope 
of the salvation of the four eras in the four families in the 
Ark. Seven other days expired when the dove was sent 
again, but she did not return to the Ark, as she remained 
in the world, in just the same way that the Holy Ghost 
remained with the New Jerusalem which took its abode 
with men. The raven went to and from the Ark until 
the waters were assuaged or dried up. When the law era 
was ushered in Christ removed the literal part of it, the 
handwritings of ordinances, such offerings as the Levites 
performed, but Christ made the law honorable by com- 
plying with its demands during His life on earth. He 
did this for the Israel of God in every nation on earth, 
which gave to them the right to the tree of life, through 
which tree the bitter waters of the righteousness of God 
are made sweet. The raven of death is removed when 
the head of the law in Moses is removed. Moses, of 
course, is not the raven ; but when the law of Moses was 
given, sin revived, came to life, which brings death. To 
satisfy this death it requires the death of the Christ man, 
who was a perfect man, but whose perfection we inherit 



96 THE TRAVELS OF 

when He rose to justify us. Then we are justified not 
by the law, but in it through Christ. So our perfection 
is through Him. This perfection has reference to the 
approach to Sinai. This is a type only ; but when we get 
in our lives to see Christ as our mediator, saviour, inter- 
cessor, our hope, our all, then we can present our bodies 
"a living sacrifice, holy, acceptable unto God, which is 
your reasonable service." Then our bodies, as a sacri- 
fice, become holy through Christ. They are then never 
holy, and therefore acceptable to God, except as they are 
presented through Christ, who rose to justify, sanctify 
and glorify them. Then when Christ justifies us before 
God He sets us apart for the service of glorification. 
God says "the glory shall be mine." Therefore, when we 
glorify it is in the Lord. 



THE CHILDREN OF ISRAEL 97 



CHAPTER VIII. 

OFFERINGS. 

In the Levitical law God says to Israel to make an altar 
of earth on which to make burnt and peace offerings con- 
sisting of sheep and oxen. The sheep is a type of obedi- 
... ice, and the ox is one of works. The sheep has its 
5 pposite in the goat as disobedience. Then we have both 
rieep and goats as a type of both obedience and disobe- 
j ence in the same family. This position is sustained in 
tiie parable of the sheep on his right and the goats on his 
left as belonging to the same flock. The obedient is the 
one blessed and the disobedient child is the one that is 
punished, both being children of God. No one else is 
il der the law of God but those brought under by regene- 
rs ion. The ox is also mentioned in pair with the sheep 
he*e, because obedience is first offered to God and then 
the ox, representative of works, and is a type of the 
works of righteousness. The ox wears the yoke and not 
the sheep ; the ox pulls the burdens as a work animal for 
the child of God. When you are commanded to take on 
the yoke of God, this is what is meant by it. The reason 
that it is easy and the burden light is because Christ 
calls it His yoke and His burden and has reference to 
His service. The reference here to Israel is to the place 
where God records his name, and He has promised to 
meet them there and to bless them. The child of God 



98 THE TRAVELS OF 

who does Christ's biddings will always find the blessing 
in the act of obedience. 

God commands Israel also that when they make Him 
an altar of stone they must not hew the stone; that if 
they lift up their tool upon the stone they pollute it. 
This stone has reference to Christ as their altar on 
whom we present our bodies a living sacrifice when we 
are accepted ; but you must not use the tool of works on 
this altar. There must not be steps made to go up on 
this altar for a like reason. If we should we will show 
our nakedness. This means that we will have no gar- 
ments of our own make that will be any more presentable 
than was the one Adam and Eve made. God made them 
coats of skin as a type of comfort and durability as com- 
pared with the leaves our parents used. They are both 
natural garments, but types of the eras of the natural 
kingdom in the leaves and the law kingdom of Israel; 
because God clothed Adam here the same as He did Eve. 

JUDGMENTS. 

We are told that judgment begins at the house of the 
Lord. Then judgments given the house of Israel is to 
the house of the Lord. The judgments in this case prove 
that the type of the Church is complete after the law 
was delivered. Therefore, the judges of the law are to 
decide each violation of the law according to the penalty 
of the violation. It would be impossible in the province 
of this book to undertake to explain the judgments given 
Israel ; for they of themselves would constitute a volume 
as large as this book. To illustrate the proportions of 
extent they would go, we quote the first judgment only. 
Yet they are all intensely interesting and cover the whole 



THE CHILDREN OF ISRAEL 99 

field of the Church of Christ: "If thou buy an Hebrew 
servant, six years he shall serve: and in the seventh he 
shall go out free for nothing. If he come in by himself, 
he shall go out by himself : if he were married, then his 
wife shall go out with him. If his master have given him 
a wife, and she have born him sons and daughters, the 
wife and her children shall be her masters, and he shall 
go out by himself. And if the servant shall plainly say, I 
love my master, my wife and my children, I will not go 
out free. Then his master shall bring him unto the 
judges; he shall also bring him to the door, or unto the 
door post, and his master shall bore his ear through with 
an awl; and he shall serve him forever." 

This judgment of the Lord over the house of Israel has 
many complications which if properly rendered would re- 
quire a lengthy discussion. In the first place, the Hebrew 
servant is Christ. If having reference to the law dispen- 
sation only, He serves six years and on the last year or 
seventh He goes out of the law free. In this first cycle 
He came in by himself, and hence goes out by himself; 
if at the end of Chrit's life He goes out He will be mar- 
ried and will carry out His wife also. The next step car- 
ries an explanation of the last clause, "if he were mar- 
ried," and has reference to the wife the master gave 
Christ, which is the law, and if he has born sons and 
daughters, the wife and children belong to God and 
Christ goes out free, that is, by himself, to satisfy God. 
If Christ loves God, His bride and Israel and will not go 
out free, then God submits Christ in judghent and carries 
Him to the door, which is the entrance into the church, 
the triumphant church in the bride referred to here, or 
the door posts, which are on aach side of the door, and 
the master bores the hole in Christ's ear, which makes 



ioo THE TRAVELS OF 

the ear to hear, the one ear. To explain fully all the 
details of this judgment would require quite a lengthy 
discussion, which would be out of the province of the 
present work. 









THE CHILDREN OF ISRAEL 101 



CHAPTER IX. 

MOSES ON SINAI. 

When Moses was called on Sinai to receive the law, he 
remained there forty days, another type of the perfection 
of the four dispensations. When this call was made the 
Lord told Moses that he alone should come near Him; 
but that Aaron, Nadab and Abihu and seventy of the 
elders of the children of Israel should worship Him afar 
off. This description of the law era portrays the gospel 
era, in which the spirit alone approaches near God. The 
seventy elders of Israel is a like number of Jacob's fam- 
ily who went down to be nourished by Joseph in Egypt, 
which is a type of the predestination of the number of 
God's family as it went down to the earth to be multi- 
plied into an innumerable host. It also has reference to 
a man's age ; but especially does it refer to the foundation 
of the fabric on which God's people stood at that age, 
and at the age of every child of God who is regenerated 
and passes this era of the law. Nadah and Abihu were 
the legal administrators of the law at this time ; but they 
will be removed for obvious reasons when they offer 
strange fire later on. The altar Moses built under the 
hill with twelve pillars, and sent young men to make 
offerings on it, is a type of the foundation on which 
Israel at this time stood in the law only. There were no 
prophets and apostles then to form the true foundation 



102 THE TRAVELS OF 

of the Church of Christ. Therefore we may clearly un- 
derstand that all the process of the Bible is not to fit us 
for a home after death; but it is to fit us for life in the 
Kingdom of Christ in this world. We conclude, then, 
with just as conclusive an argument that no one but a 
live creature can work for God, and therefore serve Him 
in a right way or in a wrong w r ay. When we violate His 
laws or when we fail to do as we are bidden, we are not 
in His service. It's not through our works that we be- 
come the children of God; but God comes in our hearts 
because we are His sons, not to make us sons. We are 
sanctified or set apart before we are glorified, and we 
must be one of His children before we are sanctified. 
When we are set apart, then our strength of grace comes 
through obedience. Hence, we grow in grace and knowl- 
edge as we apply ourselves to our work in the vineyard 
of God. 

TABERNACLE AND THE ARK. 

On the same line of thought, just preceeding, the 
Tabernacle and its contents are constructed. The de- 
scription of the construction has reference to the differ- 
ent kinds of children, or the different elements entering 
into the lives of the militant kingdom which constitutes 
the Tabernacle of God. All the material out of which 
the Tabernacle and the Ark and the furniture 
was constructed is contributed by the children 
of Israel to Moses, and it must come willingly 
from the heart. The worship of God must come 
willingly. This does not mean that we must avoid feel- 
ing unworthy; but there is a combination of circum- 
stances entering into the makeup of the worship. For 
instance, the tabernacle must be covered with three cov- 



THE CHILDREN OF ISRAEL 103 

erings, which refer to the character of the life of every 
child of God according to the meaning of each covering. 
The first covering is of goats' hair. The goat is a type 
of disobedience wherever found in the scripture. Then 
the very first part of our lives as children of God is 
through the disobedient cycle of the law. The next cov- 
ering is rams' skins, which is a type of the obedience of 
Christ, which clothes us over the coat of disobedience in 
the goat-hair covering. The third and last covering 
comes from the badger's skin. In order to understand 
what the last covering of our lives means, we must un- 
derstand the characteristics of the animal called the 
badger. It is said to be almost extinct, and whether its 
extinction has anything to do with the present progress 
of this last covering of God's children is a question. 
The badger is a little animal, said to travel onesided like, 
in a hobbling way; one side seemingly shorter than the 
other. He is said to steal corn for his living, chiefly. 
Most of the children of God are out of the Church, and 
from this standpoint they steal corn when they go to hear 
the gospel. Looking at this kind of individual we can 
see in him clearly the badger. Yet the badger belongs 
to us all alike just as the goat hair for a covering, as well 
as the ram's skin. We all try to go to the Lord first in 
the acknowledgment of our sins; then we try to go to 
Him through the worthiness of Christ; and, lastly, we 
go at it all as we think in a hobbling way. Every one 
who preaches the gospel, I suppose, feels just this way 
about it: More often than otherwise, he preaches what 
he did not intend to preach when he began. This makes 
him feel that he handled his subject in a hobbling way; 
that he did not contend strong enough in the worthiness 
or obedience of Christ, and that he failed to lay enough 



io 4 THE TRAVELS OF 

stress on the disobedience of himself or his unworthiness. 
These three coverings are the coverings of the taberna- 
cle, and belong to every child of God in his worship. 

We may describe the curtains or the candlestick or the 
Ark, the table, the altar, the court and the gate to the 
court; each one and each part of the construction of 
everything has reference to our worship to God as a 
type, and is a most beautiful prototype of our lives in 
this world. It has no reference whatever to the kind of 
life we will live in the world beyond the grave. Then 
God sets apart or sanctifies Aaron and his four sons, who 
are to minister unto God in the priests' office. Aaron is 
the minister of the gospel, Closes, the third in the trinity ; 
Nadah and Abihu represent the life in Egypt and the 
wilderness, respectively, of conviction in Xadah and of 
the law of works in Abihu, while the other two sons go, 
respectively, into the life of Christ as Eleazar, while 
Ithamar goes as the type of the era of the gospel age after 
the life of Christ. Dadab and Abihu were removed for 
offering strange fire on their censors ; they were con- 
sumed of God. Moses is to make the garments for his 
brother Aaron for glory and for beauty. When the 
minister preaches anything glorious and beautiful he is 
clothed with the Spirit of God. 

THE GOLDEN CALF. 

All these foregoing instructions were given to Moses 
while he was on Mount Sinai with God, who also gave 
to Moses two tablets or tables of stone written on by the 
finger of God. While this forty days were being com- 
pleted on Sinai the children of Israel became restless and 
ordered their preacher to make them gods to go before 
them, as Moses, who brought them out of Egypt, was 






THE CHILDREN OF ISRAEL 1 05 

forgotten, they didn't know what had become of him. 
This part of the story merges us fully into the law era 
after being delivered from the conviction of sin. We 
must now do something ourselves in the worship of God 
to make peace with God; and in doing this work Aaron 
tells them to bring to him the ear rings of their wives, 
sons and daughters, with which, with his tool, he made 
them a calf. Now, then, instead of Moses dictating to 
Aaron what to say to the people, the people dictated to 
Aaron and said: "These be thy gods, Israel, which 
brought thee up out of the land of Egypt." Aaron then 
built an altar and made proclamation that to-morrow is 
the feast to the Lord. After the people made their offer- 
ings also, then they sat down to eat and to drink, and 
afterwards rose up to play. The meaning is when they 
sat down to eat and to drink, that they sat down to 
listen to what Aaron had to say about it, and eat and 
drank what he said. The story Aaron told them was 
about how they lived in Egypt, in the natural life, when 
they were slaves to the prince of the power of the air 
under Pharoah. Because they had before them the calf 
into which the jewels of the Egyptians were cast. Evi- 
dently they were worshiping this calf as the god which 
brought them to freedom. Then it was through their 
works that they were brought to liberty, if they trusted 
in the calf, and they did so. Can any child of God re- 
member back in his experience the time when he said 
that there is no leadership of the Spirit of God ; in fact, 
that there is no God. I remember when I passed through 
that great troublesome sea, with phantoms of the past 
dead pursuing me; I remember when the burden of this 
great nightmare left me. But surely it was I who deliv- 
ered myself with all the resources of the riches of nature ; 



106 THE TRAVELS OF 

such wisdom as I heard in my ears when I learned how 
I might, by my own will, extricate myself from the thral- 
dom of misdeed, misconduct, and live a life commensu- 
rate with nature. That's all we can do. I have these 
jewels stored up in my ears, as a sweet memory, and our 
minister has told us to bring them to him, and that he 
would shape them into a tangible object of worship. He 
has suceeded, and now let us play, make merry over it, 
and not any more consider this episode as a serious 
matter; let us play. What did the Lord say to Moses 
about this revelry? "Up, get thee down; for thy people, 
which thou broughtest out of the land of Egypt, have cor- 
rupted themselves; they have turned aside quickly out 
of the way which I commanded them." Then the Lord 
threatens his vengeance to destroy them and making for 
Moses a great nation; but Moses fills his office as inter- 
cessor, and mentions how that the Egyptians will claim 
that the Lord brought them over in these mountains 
where he through mischief might destroy them; and 
Moses begs the Lord to remember the promises to Abra- 
ham, Isaac and to Israel. Moses knew the promises of 
God are sure and steadfast, and that He would multiply 
their seed as the stars of heaven and that the promised 
land would be their inheritance forever. 

So Moses went down when the Lord had repented the 
eveil he thought to do to Israel. This repentance means 
not to feel sorry for what God had threatened to do ; but 
it means that God merely turned aside from doing it. 
Moses carried the tablets in his hand and they were writ- 
ten on both sides, one looking back and the other for- 
ward. When Moses saw the calf and what the people 
were doing he threw down the tablets of stone and broke 
them, which has reference to the breaking in pieces the 



THE CHILDREN OF ISRAEL 107 

two eras of the life of Israel in Egypt and in the wilder- 
ness. The leadership of Israel broke these eras. 

God promised as an evidence to Moses that He would 
let him be hidden in the cleft of a rock and that He would 
put His hand over the cleft and hide Moses; then He 
would remove His hand that he might see the hinderpart 
of God and not His face. This is evidence that the child 
of God cannot see the destiny of his career; he is hid in 
Christ as the spirit of the law ; Christ in God and you in 
Christ. That's a secure place of existence. Christ came 
in the end of the law to save them who are under the 
law. The Lord tells Moses to hew two other tablets of 
stone like the first ones, and the Lord would write the 
same words which were written on the first ones. Then 
the same laws of God are in force during the last two 
eras that were in force during the administration of 
Moses; but they were raised in the resurrection of the 
body of Christ as the law. This makes the obedience of 
the law through Christ. If we violate the law, and we 
do it daily, we ask God through Christ to forgive us, and 
He does it every time without exception, if we believe 
Christ is our redeemer. The forgiveness of sin in the 
law era is through Moses, as a type of the spirit. Moses 
always interseded for Israel when it went into disobedi- 
ence. Christ was wounded, and in this wound our lives 
are hidden by the hand or power of God, so that we 
might look back on our experiences with God, as looking 
on His hinderparts. The violations of the laws of God 
are the hinderparts, and the promises of God are the 
foreparts of the broken talblets. Christ died for both 
these broken plates. Then the unbroken plates or eras 
of the life Christ lived, and the gospel era, cannot be 
broken by the spirit that guides us, because the death of 



108 THE TRAVELS OF 

Christ hewed out the two last tablets, and they look back 
and forward just as the law on the first two tablets 
looked. The law on the front of the two first eras looks 
to the coming of Christ and the law on the back of the 
unbroken slabs looks back to Christ. So that the laws on 
the front of the last slabs look to God, as well as those on 
the back of the first two. So that we look back to God 
through Christ and we look forward to God through 
Christ. Yet we do not see Christ in our experiences un- 
til we get to the end of the law, whose body was rent as 
the rock and whose body represents the broken law. 
Thus in this rent or broken law we see ourselves hidden 
in the cleft of the rock. We can look back in the broken 
law but cannot see forward. In the unbroken eras, we 
are carefully hidden inside these slabs, which represent 
Christ as a complete body, healed, as it were, in the last 
eras. Of course the broken slabs are done away with, 
and the new ones are the ones in operation with us, and 
cannot be broken. The idea is broken and unbroken eras 
in the travel of Israel, Israel being taken as a type of 
the travel of God's children the world over. There had 
to be an Egypt for the world, and, as well, there had to 
be an Israel as the type of the spiritual part of the dual 
man. After the type is brought to bear, Christ comes, 
when, after His death and resurrection, the Gentiles are 
brought into the family and include the, balance of the 
human race. Therefore, "in every nation he that feareth 
Him and worketh righteousness, is accepted with Him." 
Peter here refers to God. 



THE CHILDREN OF ISRAEL 1 09 



THE TEN COMMANDMENTS. 

All the Ten Commandments are broken in the type 
of the two broken tablets of stone. All the Command- 
ments are unbroken in the two unbroken tablets of stone. 
This broken and unbroken condition has reference to 
our lives. When our lives are hidden from God in Christ, 
in the unbroken tablets, we are then said to be without 
sin; that sin is no longer imputed or charged to us di- 
rectly. That seems strange at first consideration that we 
poor sinners should be without sin. The answer is fully 
made plain when we look to the fact that Christ died for 
sinners; Paul says, "of whom I am chief." We go to 
God through Christ for the forgiveness of our sins. We 
cannot hope to get forgiveness through any other source, 
not even through any good reparation we might under- 
take to make. We can't say, for instance, to God, that 
if you will forgive me for what I did contrary to thy 
command I will not be guilty any more of violating that 
law. The only acceptable prayer is what Christ has al- 
ready done for us, and thus to appeal to God through 
His obedience for the violation of all the commandments, 
for we break them all. If we break them all it would 
seem that these tablets would be broken ; but that is not 
the figure. Christ was the one that was broken as the 
era of our lives; His resurrection justifies us before God. 
We then stand before God just, or justified; and our 
daily bread sustains us for each day we live ; and it, like 
the manna or the corn, is provided of God. The milk 
and honey of the gospel land comes from the country in 
which the gospel is preached. The gospel is preached in 
the Kingdom of Christ, which comes after His death, and 



i io THE TRAVELS OF 

its basis is the prophets and apostles. The power of the 
gospel comes through the death, buriel and resurrection 
of Christ through Him as our mediator on the throne of 
God. This throne, then, is in substance the throne of 
Christ, because all things that come to pass came through 
the merits of Christ as our moderator, or the one who 
sits over us and between us and God. 

Then all the graces of the Christian come through 
Christ to us, as hope, faith, charity. It's the only way 
to get to Gocl. It's the only way to get a blessing from 
the head of the trinity. It seems, then, that all the chil- 
dren of God could see how that the trinity is, in the above 
sense, the one God, the father of us all. The trinity is 
only the means of God toward us; so that a part of it 
might be the sacrifice for our lives, the preservation of 
our lives. This redemption, then, is in the unbroken 
tablets as they came from Christ on this mediatorial 
throne. The eras are unbroken, while we violate the 
laws on the eras. Christ offered his body only once for 
sin. He does not any more offer His body to be broken. 
The one breaking of it became satisfactory to God, who 
is without variableness or shadow of turning. It's in- 
evitable and without any more shadows of the substance 
which was to be broken. God does not turn back to our 
broken lives and charge us with death; yet, when we do 
sin against the comforter, that is the laws of the Holy 
Ghost, we look forward with fear of this death. This 
very looking forward to death is the burden we must bear 
ourselves, and not Christ, to be brought back to be broken 
for us again; but the intercession constantly of Christ 
saves us from this death. He takes this body of death 
off our backs, as the burden, and we get consolation in 
the gospel momentarily, from the removal of this body 



THE CHILDREN OF ISRAEL 1 1 1 

we carry. Then that commandment of God to keep the 
Sabbath day holy is a commandment of promise. The 
promise is rest through Christ at these intervals of our 
lives, of every seven days as a figure. The common law 
of nature demands the seventh day in which our worn 
bodies may be rebuilt by throwing off the waste matter, 
or worn matter, and let it be replaced by sound tissue. 
So in the divine law the waste or worn matter of its 
laws must be replaced by the rest which comes to us 
through Christ by removing the dead body of the law 
which we carry on these unbroken tables. The unbroken 
tables now bring us to the era where God's laws are writ- 
ten in our hearts and imprinted in our minds. In the 
Levitical law these laws were written on the hard tables 
of the law of works. Every child of God must go through 
the Levitical experience of his life. We must not for a 
moment lose sight of this fact in talking to the child 
under conviction of sin, because he knows that there is no 
rest for him. This dead body is carried as a very heavy 
burden on him, and he sees no way of removing it, for it 
sinks him lower and lower in the muck and mire of the 
wilderness of doubt; and he sees no way to have a firm 
footing on the rock Christ Jesus. He does not know 
Christ in His relation to him ; that is, he does not believe 
in Christ, for Christ taught that "if you believe in God, 
believe also in me." These were God's children to whom 
He made this address, and they did not know Christ, or 
else He would not have given this command. Then Christ 
was writing these laws in the hearts of God's children 
when He made that declaration, and expected them to be- 
lieve that all their burdens He had born for them; that 
if they had burdens after believing on Him, that if they 
come to Him with those burdens that they could cast 



ii2 THE TRAVELS OF 

them at his feet and He would bless them with spiritual 
health, by removing the old worn matter of the law ofi 
their sholders through their own effort of bringing their 
troubles to Him. The weight must be on the sinner , 
which is us all, for He died for sinners. If there is n i 
weight, there is no blessing; if there is, therefore, r: 
weight to produce weariness, there is no wearines 
Then there is no sinner, and therefore no Saviour + 1 
such an one. Then we go step by step and conclude th i 
if you stand idle in the market place of God, as a chi d 
of God, and do not engage yourselves to work, you Cc n 
never get pay, which is that rest which awaits the ch d 
of God. If you stand in the market place, a place where 
the command of Christ comes to you, then you are a fit 
subject for the work in the vineyard of the Lord. When 
you engage yourself to that work, you are not supposed 
to be an expert workman for the Lord. You are in po- 
sition there to learn of Him, so that it is every one who 
labors in this vineyard who may learn to be an exper' by 
growing in grace and a knowledge of God, because the 
Father, Son and Holy Ghost is God, all one and the same 
in substance. They perform different offices in order 
that we may receive these blessings, and at the same 
time allow God to retain His integrity as God, and allow 
Christ to be an integer also as God ; and as well to allow 
the comforter to pay us our wages for services renrered 
in the vineyard of the Lord. 

Then the promises of God through the Ten Command- 
ments are those on the front side of the tables of stone 
as looking for this rest. God's hand is over the breach 
made in the first two, so that you cannot look back until 
you are at the end of the law, as was Peter. Now Peter 
walks on an unbroken tablet with the law just recently 



THE CHILDREN OF ISRAEL 113 

written in his heart, when he perceives of a truth that 
men everywhere who fear God and work righteousness 
are acceptable of Him. This truth was in existence be- 
fore Peter knew it. It existed in the heart of Seth, who 
was the last in the complete set of corner-stones in the 
erection of the Temple of God; it, as well, existed in 
Japeth, the complete temple in Noah's family ; it came as 
a complete temple as Benjamin in the family of Israel — 
Israel as God, the ten law sons as the body of Christ, 
Joseph as the preserver as Christ, and the house of Ben- 
jamin in Canaan as the completion of the same temple as 
the bride on the last promises of the unbroken tables. 
We walk on these unbroken tables hewn out by the Spirit 
of Christ, with the laws now written in our hearts and 
made steadfast in our minds. 

Therefore, faith in God no man can know, except it be 
given him; hope in the resurrection of our bodies in like 
manner no one can comprehend, except he be of the 
family of Christ; charity, also, the best of all, the love 
of God in our hearts, is incomprehensible to the natural 
man, the natural mind in the child of God; except the 
fire of the love of Christ has burnt out the dross and 
leaves us in the full confidence of His affection; so that 
we may enter into that state of rest, where we find rest 
to our souls. There are two men in the allegory, the 
Egyptian and the Israelite ; therefore, it follows that two 
men would be in the individual regenerated. The Egyp- 
tian is the resurrected man, because he was the man 
killed or drowned ; but he comes up to life when the law 
was given Israel, for "when the law came sin revived 
and I died." The horse and his rider sank as lead to the 
bottom of the sea. They then cannot be washed to the 
shore of the wilderness, as lead cannot float. The horse 



ii4 THE TRAVELS OF 

is the sin and the rider the officer of the sin of death. 
Hence we never see them any more. We see the infantry 
in the dead Egyptian, which is the flesh. It was 
then the Egyptian who revived, notwithstanding 
the law was given to the immortal part of the 
dual man. The dead man in the Egyptian is not subject 
to the law of God, neither indeed, can be, would be the 
meaning of the partly quoted scripture. The Israelite 
lived in Egypt under the law or dominion of death, be- 
cause we learn that "death reigned from Adam to 
Moses." When he was delivered from Egyptian bond- 
age he was placed under another law of God, after the 
law of death was taken from over him, and this law ap- 
plies to Israel, whom God saved from the fate of the 
Egyptian. Sin is the sting or poison which produces 
death. Then the sting of death revives or becomes in 
operation and causes a daily death, that condition of the 
two principles that exist in the child of God under the 
operations of the law. It's a complex subject, this sin 
under consideration, for we have the two men, one dead 
to a knowledge of the laws of God, the other alive to the 
laws of God; but neither one under the laws of what is 
known as grace. In the Levitical law, it's obey and live 
to the enjoyment of the promises in that law; but to dis- 
obey is to die to the enjoyment of these benefits. When 
we see Christ as our redeemer, we see the character who 
delivers Israel from the penalties of these violations and 
lifts us above the Levitical law, because Paul tells us that 
Christ nailed or fixed the literal transaction of the law or 
the handwritings of ordinances of the law to the cross in 
His death. This means now that this same individual is 
taken out of the do and live or fail to do and die law, and 
is placed under what is known as grace, which is not law 



THE CHILDREN OF ISRAEL 1 1 5 

nor the result of law. The debt we owed is paid by an- 
other, and we are set free from the penalties or obliga- 
tions of the debt. Christ settled it, and settled it with- 
out consideration from us. He agreed to do this before 
there was any earth made, and agreed to it to the Father, 
and not to us. Now, after we are enabled by Christ to 
understand this arrangement, we feel perfectly safe in 
Him, not in ourselves, or what we can do, but in what 
He has already done in our behalf. Then this sort of life 
is under grace. 

Paul described this state of the child of God to the 
men at Athens when he calls their attention to their in- 
scription on an altar: "To the unknown God." "Whom 
therefore ye ignorantly worship, him declare I unto you." 
Paul was evidently directing his remarks to God's chil- 
dren, because further on he says, after talking about 
their ideals : "And hath made of one blood all nations of 
men for to dwell on all the face of the earth, and hath de- 
termined the times before appointed, and the bounds of 
their habitation ; that they should seek the Lord, if haply 
they might feel after Him, and find Him, though He be 
not far from every one of us: For in Him we live, and 
move and have our being; as certain also of your own 
poets have said, ("For we are also His offspring.") This 
address is to the one "if haply they might feel after Him." 
Such an one may find the Redeemer, by loving the incli- 
nation to search for him, to know more about the capacity 
of Christ. For Paul says, "He be not far from every one 
of us," including himself, in the same class of those in- 
clined to feel after Christ. He was talking of Christ as 
the redeemer, for he speaks of "hath made of one blood 
all nations of men for to dwell on all the face of the 
earth, and hath determined the times before appointed^ 



ii 6 THE TRAVELS OF 

and the bounds of their habitation ; that they should seek 
the Lord," and so on. 

The ignorance of the little child of God, groping in the 
darkness of his way is wonderful. The function of the 
gospel is to make his way clear, in just the way Paul is 
here teaching God's children at Athens. Paul tells them 
in language similar to this, that there are no figure- 
heads in the shape of man's contrivances used in the 
right worship of God; that God is not far from us all; 
that we live, move and have our being in Him. In just 
how do we do this ? We are in Christ and Christ in God. 
We are therefore in God through Christ. This ought to 
be plain to all the children of God, who are seeking the 
right paths of righteousness in which to serve God. We 
must believe in Christ if we are God's children. There 
is no other way or name given whereby we are saved 
from the ignorance of false worship. This is the only 
drawback with the children of God who walk in so many 
disorderly paths, saying God is here and God is there and 
God is just anywhere. But God says, "One Lord, one 
faith, one baptism." Then all must go one way, if they 
go in an acceptable way. To find the ways of God, we 
find satisfaction to ourselves ; and to find these ways we 
must make them reasonable to the child of God according 
to the dealings of God to such. If any other way is 
preached to you, it is not to be accepted by you, matters 
not who says this or that way is the way to God. This 
does not mean securing eternal life, but it means the en- 
joymen of it after you have been put in possession of this 
never-dieing principle. This principle has a leading ten- 
dency one way only, and therefore would always lead us 
in the right way, were we not perverted by ignorant or 
blind leaders. Then we are said tp both fall in the ditch. 



THE CHILDREN OF ISRAEL 1 1 7 

It requires study and research of the scriptures to be able 
to guide unerringly the footsteps of him who wants to 
know the truth, and is therefore following the instruc- 
tions of this leader or that leader in the way of truth. 
This fact is borne out because the foundation principles 
are of the prophets and apostles. What they say, if cor- 
rectly understood, will always lead us according to what 
God has taught us in our hearts in our experiences from 
the rule of death into the light and liberty of the gospel. 



n8 THE TRAVELS OF 



CHAPTER X. 

OFFERINGS. 

The offerings in the Levitical law are a type of the 
offerings we make to God. It would not be expedient to 
undertake a discussion of the different kind of offerings 
here. However, we wish to call attention to especially 
the sheep and the goat as offerings. The sheep is used 
all through the New Testament as a type of obedience 
and is used in the Levitical law as a peace offering. On 
the contrary, the goat is a type of disobedience, and is 
used as a sacrifice for ignorance in which we disobey 
God. If where sheep is used you apply the word obedi- 
ence as an abstract principle, and use the word diso- 
bedience where goat is used, you may be able to better 
understand parables in which the terms sheep and goats 
are used. If, for instance, we take the parable in Mat- 
thew, where the shepherd separates his sheep from the 
goats. In this parable the shepherd was as much so to 
the goats as he was to the sheep. They were both of his 
flock alike. All the relations are gathered together in 
the one individual, and Christ comes with his holy an- 
gels, who are ministers of the gospel. In the gospel 
power the goats are placed on the left and the sheep on 
the right hand of Christ. The obedience in Christ are 
the blessed and the disobedience is punished. Obedience 
inherits the kingdom prepared for it; disobedience can- 



THE CHILDREN OF ISRAEL 1 1 9 

not inherit the Kingdom of Christ, because it does not 
obey. The child of God in obedience enjoys life in Christ; 
the child of God in disobedience suffers the burning fire 
of condemnation. He does it, too, just as long as he con- 
tinues in disobedience. The joys of one are forever, 
while the suffering of the other is likewise. Besides, in 
the 10th chapter of John, Jesus teaches that His sheep 
know His voice and will not follow another. Would any 
one argue that all the children of God follow Christ and 
are not misled by false doctrine? The apostles did not 
understand the parable. Then Jesus taught them that 
He was the door of the sheep ; that is, He was the door to 
obedience. We worship God through the obedience of 
Christ. Then if Christ goes before us He leads us into 
obedience, if we follow. If we do not follow, we are 
goats, and must suffer the penalty for disobedience. If 
we were not God's children, we would not suffer the pen- 
alty of the goat, because we would not know the differ- 
ence between good and bad, or the difference between 
obedience and disobedience. The unregenerate man, like 
our foreparents before the violation of the law, did not 
know the result of sin. The result of sin tends to death ; 
in fact, the scripture teaches that it is death; yet there 
must be a correct knowledge of just how this takes place. 
If a certain insect stings us, the part effected tends to 
death. Possibly if the poison diffuses the whole body, it 
may produce death of the whole body; otherwise, just the 
part near the sting dies. Matthew treats on this phase 
of the subject when he says that "if thy right eye offend 
thee, pluck it out and cast it from thee"; "if thy right 
hand offend thee, cut it off and cast it from thee : for it is 
profitable for thee that one of thy members should per- 
ish, and not that thy whole body should be cast into hell," 



120 THE TRAVELS OF 

That is, to be case into the state of disobedience from the 
contamination of the sin of one member of your body. 
Of course Christ in this memorable sermon on the Mount 
did not expect to convey the impression that to be cast 
into hell meant eternal damnation. Hell is a state of ex- 
istence. Jonah was in the belly of hell when he was in 
the fish ; Jesus was in hell when He was in the grave for 
the three days. Obedience and the opposite in disobedi- 
ence are abstract principles, and both belong to each of 
us, one as much so as the other. When we consult our 
own lives we find that it is us to whom the charge applies. 
We are all of us disobedient, and it seems more so by 
far than we are obedient. It is such an easy way of 
shifting off the evil deeds mentioned in the Bible to the 
unregenerate ; but they all belong to us, as God's children, 
and must be settled for, one way or the other. After we 
know Christ we must settle for these evil things just as 
Jonah did. While we are under the law we are just as 
Paul was when he was blind three days, which carried 
him to a knowledge of Christ on the fourth day in which 
he served Christ. 

Trespass offerings, burnt offerings, meat offerings or 
any other of the numerous offerings made are shadows. 
Aaron and his sons being consecrated to the priesthood, 
are as well shadows of the gospel age. When Nadab and 
Abihu were removed from the office of the priesthood by 
the consuming fire of God's vengeance, we have the type 
of the removal of the broken law, as was represented by 
the broken tables of stone. The other two sons of Aaron 
took the place of the elder brothers who offered the 
strange fire on their censors. Eleazar and Ithamar come 
as a type of the unbroken tables in the last dispensation 
when the vengeance of God is satisfied in the death of his 



THE CHILDREN OF ISRAEL 1 2 1 

Son Christ. The same lesson is taught us in purification 
of women in childbirth ; the same thing in leprosy applies 
as sin to require a cycle of the law period for purification. 
Therefore we conclude that such a disease must be in- 
curable by man. Scientists of the present day agree that 
no remedy will cut short the ravages of leprosy. It, 
like sin in the violation of the law, must be treated by the 
blood of Christ to each individual. When one has lep- 
rosy, he is turned out of the camp for a period of seven 
days, which is a type of the law era. The Church in the 
type of the camps of Israel, will not tolerate the law stu- 
dent with the leprosy of the violations the the law. We 
all require the sacrifice of whatever violation comes be- 
fore us, whether a dove or pigeon or ox or what not we 
bring to the altar, it requires obedience to satisfy the 
demands of the Church. The sacrifice must be made; 
there is no way out of it. There can be no justification 
without the sacrifice in either era, whether the law of 
Moses or the law of grace. Christ died for the first, 
and certainly intercedes for us for the second, when the 
law is written in our hearts where we have a feeling for 
the penalty annexed, where we may suffer it out our- 
selves, and therefore make our own sacrifices on the 
burning altar of our consciences. 

The scapegoat is used for expiations for sin. He is 
carried to the wilderness and turned loose where he be- 
longs. That's where all of our sins came from in disobe- 
dience, in the wilderness of the Levitical law. The two 
Levitical administrators in Nadab and Abihu were re- 
moved from the service of Israel as a type of the scape- 
goat for disobedience. These servants offered strange 
fire, and the law makes us strangers to God in this way. 
Yet it is a divine law left for us to work out, rather to 



122 THE TRAVELS OF 

show the strength of our work, which will always be a 
failure until Christ shows himself to such at the end of 
our effort. This surely is the experience of all the chil- 
dren of God who know Christ, We may illustrate more 
fully what the child is by an analysis of its life. The 
infant when it is first born is helpless in the arms of its 
mother. She cares for it as a type of the bride in the 
law era while it is weak in its innocent infantile state. 
This bride is the bride, in type, of Christ, and she is alto- 
gether dependent on her husband for the comforts in the 
preservation of the life of the babe she bears. Yet this 
babe does not know how its life is and was preserved 
until it grows to a knowledge of the source from which it 
emenates. It grows in grace and a knowledge of Christ, 
At the same time its life is preserved by Christ in the 
law before it comes to a knowledge of Christ. When it 
is weaned, then it becomes a man; it becomes a man in 
Christ in just the way that the blind, or the lame, or 
the deaf, or the lunatic are healed. The man who was in 
the tombs was in the law era of his life. When he was 
healed of Christ he came to his right mind through the 
healing of Christ. He knows, then, that whereas he was 
blind, or maimed, or in any other disabled condition, he 
is now made free from the disability. He was present, 
too, when Christ freed him, and his faith now is in 
Christ, whom he desires to follow. While before this 
time he had life, yet now he has it more abundantly 
through Christ. Then the babe does not know Christ 
until it is weaned from its mother and is enabled to see 
what the father does to sustain his family. This babe 
has grown not all at once to manhood ; but the knowledge 
of Christ as his saviour comes to him in a different way 
to that from which the natural child knows his father. 



TJHtB CHILDREN OF ISRAEL 113 

The spiritual child in regenration must see Christ die 
for him to relieve his disabilities before he can know the 
character of Christ. Then in regeneration he is first de- 
livered from the domain of Egypt under the law of death, 
from which state he is placed in the wilderness under the 
rigid laws of God. We find him here blind, maimed, or 
a lunatic until Christ comes to him. He is one of the chil- 
dren of God in this State, but does not know Christ until 
he is freed from this disability. He is altogether like the 
rich man and Lazarus, who was at the gate of the rich 
man. The rich man first sees Lazarus die before he dies. 
Then the rich man wants to get out of his torments. 

When Criest died, of course He went to God in Heaven. 
Abraham personified God; Lazarus is a type of Christ. 
Christ came to the end of the law and was the end of 
the law to the children of God who believed in Him. 
When such of God's children in the law see Christ die 
they themselves then die to the law. They are now fit for 
the gospel kingdom, out of the law kingdom; and, like 
Jonah, the child who is called to the minitry is often 
buried in hell and wants relief from Christ, who can't 
come to such any more in person; neither can you see 
Christ die any more for your sins ; you must suffer them 
out yourself. The gulf is impassable. You must work 
out your own salvation with fear and trembling. You 
are in -torments now, and the flame is around you and you 
must suffer. While you was in the law you were rich in 
resources, and Christ called to you as He did to Old Jeru- 
salem and you would not. You had a good time, as it 
were, and He had a hard time of privations — not even a 
place to lay his head. Now you must suffer as Christ did. 
He lay in hell the three days He lay in the grave. You 
must lay there as it were, the three dispensations; but 



i2 4 THE TRAVELS OF 

the third in the trinity will direct you as well as the fish 
that disgorges you on the gospel land. Like Jonah, you 
make the three days' journey through Nineva. The dogs 
which licked the sores of Lazarus was the natural re- 
sources of the law, just as the natural man is the dog 
that returns to the vomit when after preaching for the 
inner man. The sow likewise returns to her wallow 
after she is washed. It's this way : When the gospel min- 
ister preaches he first vomits, as it were, his unworthi- 
ness and his sinfulness, and all the like before God. Then 
he returns to the same sort of life he vomited. He is a 
washed sow when he is preaching or being prepared for 
the service of God. After the service he thinks he is 
pretty good and undertakes to work in the law again, 
which is in the w T allow. Christ does not mince at the 
matter. He says white for white and black for black. 
The five brethren you leave in the law era" are the five 
laws without promise, looking backward. The chil- 
dren of Israel did not obey Moses and his prophets 
while they were under the law. These five breth- 
ren had a chance, or rather was an opportunity. 
Obey them and live; disobey them and die like 
the rich man. The rich man is the child of God and 
Lazarus is Christ. There can be no other solution, be- 
cause Abraham spoke so kindly to the rich man in hell 
and called him son. This is God's way. We must suffer 
great tribulation if we would do the Master's service. 
Paul says: "The spirit itself beareth witness with our 
spirit, that we are the children of God: and if children, 
then heirs; heirs of God, and joint heirs with Christ if so 
be that ive suffer with him, that we may be also glorified 
together." This is the same suffering that the rich man 
had in hell. Again Paul says : "If any man's work shall 



THE CHILDREN OF ISRAEL 125 

be burned, he shall suffer loss; but he himself shall be 
saved; yet so as by fire." This is the same flame that 
was around the rich man in hell. Paul again says that 
"all things are yours; whether Paul, or Apollos, or Ce- 
phas, or the world, or life, or death, or things present, or 
things to come; all are yours; and ye are Christ's; and 
Christ is God's/' 

Peter refers to this sort of suffering: "For this is 
thankworthy, if a man for conscience toward God endure 
grief, suffering wrongfully." Then again he says : "For 
even hereunto were ye called: because Christ also suf- 
fered for us, leaving us an example, that ye should follow 
His steps : who did no sin, neither was guile found in His 
mouth: who when He reviled, reviled not again: when 
He suffered, He threatened not; but committed himself 
to him that judgeth righteously: who his own self bear 
our sins in his own body on the tree, that we, being dead 
to sins, should live unto righteousness; by whose stripes 
ye were healed. For ye were as sheep going astray ; but 
we are now returned unto the Shepherd and Bishop of 
your souls." The above quotation from Peter so well 
illustrates the question of the suffering of the rich man 
while he was as the sheep going astray in the law as a 
rich man, rich in resources, bringing God under obli- 
gations to him for what good he did, until he saw Christ 
die for his sins of commission as well as omission, and 
being unable to offer Christ only crums, as it were, from 
his table, as did the rich man to Lazarus. "As the sheep 
going astray" has reference to Israel going astray, as 
the obedience of God's children in the law, you will also 
notice that Peter says that Christ bore our sins on the 
tree, and that we now are dead to sins, should live unto 
righteousness. 



ia6 THE TRAVELS OF 

Peter says that we should live unto righteousness ; and 
he does not say that we are incapable of sinning after we 
see Lazarus in Abraham's bosom; but now that Christ 
cannot die for us again, we must let the flame of God's 
vengeance burn up the dross in our sinful bodies, and not 
play after we offer sacrifices to the golden calf, like Israel 
did under the law. The rich man is now redeemed from 
the curse of the law, and must suffer the penalties of his 
violations while Christ intercedes for him on the throne 
of God. He died to the love of sin, was buried with Christ 
in baptism, and must now suffer with Christ as he lay at 
our gate. He was laid at his gate by the justice of God 
in order to purge him of his old sins. Now since the 
death of the rich man he may look beyond this gulf and 
cry for relief. It is difficult to tell you where this new 
heaven and new earth is. They are where we get rest 
from this consuming fire where the rich man cries for 
mercy. They are the fourth quarter of the earth, the 
last quarter, where the Spirit of God leads his children 
into righteousness; where our troubles cease for the time 
and we are at rest in those heavenly places prepared by 
Christ. All this is for the child of God on earth. God 
does not show us what it is over there where He and 
Christ are, because it would be of no practicable benefit 
to his children. God teaches us such things as will benefit 
us while we live here in the world. When men die they 
are carried to Heaven on the same principle that children 
and babies are. They can no more merit a home beyond 
the grave on the principle of what they do in this life for 
God than they can be born again into the Kingdom of 
Christ from the natural state. 'Tor the gifts and call- 
ings of God are without repentance/* 



THE CHILDREN OF ISRAEL 1 27 



CHAPTER XL 

THE LAND OF CANAAN. 

Canaan is a type of the gospel kingdom. The manner 
of its surroundings and of its entrance, as having rela- 
tion to its graphical, as well as to the people both outside 
and inside of the country, is significant. The Lord spake 
to Moses to commaand the children of Israel and say to 
them the border of Canaan begins on the south side at 
Zin, or sin, and go along by the coast of Edom. You re- 
member that the wilderness of sin was the first experi- 
ence after delivery from Egyptian bondage ; and that the 
Edomites or Midianites are the people of Esau. It is 
significant that the Israelites will have to contend with 
the condition of Zin in the wilderness as well as with the 
principle of Esau, who is the opposite of Israel, yet they 
were twin brothers of the same mother. This calls to 
mind the mutual relations of Moses with his father-in- 
law, the priest of this country, who came to the camps of 
Israel in the wilderness and gave advice to Moses about 
the arduous work in his administrative duties as the head 
of Israel. They were reasonaable and acceptable, not- 
withstanding they eminated from the house of Esau, who 
is a type of the natural man, who would necessarily be 
under the common law; and would therefore be an in- 
centive to the conduct of the law of God as given from 
the Mount just back of his pasture land. Moses mar- 



128 THE TRAVELS OF 

ried this priest's daughter, who was the youngest of the 
seven sisters, and would therefore be the border line or 
the merging of the two law r s, that of the merging of the 
two laws, that of the common with the Mosaic. Yet in 
Canaan one of the first commands is to drive out the 
Midianites as unfit to dwell in the gospel kingdom. 
There is no conflict in the two incidents, because while 
morality is commendable to all alike, yet it can not be a 
factor in the gospel land; that is, it cannot be a com- 
ponent part of the worship of God through the gospel. 
The common law of a republican form of government 
is a safeguard to the militant body of all worshiping 
characters ; but it does not pretend to direct the form of 
worship in any so-called Church. Therefore the laws of 
Moses, as coming from God, may be directly aided by the 
moral or common law, because the one aspect of the Ten 
Commandments has the moral or common side ; but when 
we enter Canaan we go in without Moses as our leader. 
While he is a type of the leadership of the third in the 
trinity, yet he is the head of the law of God and not 
the head over the Church as is the comforter or the third 
person of the trinity. Too, Aaron was a type of the min- 
ister of the gospel; yet he was the administrator of the 
Mosaic law, and hence he had to be removed before the 
entrance into the gospel kingdom. Where Aaron was 
removed on Mount Hor is the northern boundary from 
the great sea, or the Mediterranean Sea, which is the 
western border of Canaan. Thence the east border comes 
on down to Jordan and goes out at the Salt Sea. Then, 
according to the geographical makeup of the Promised 
Land, the two and a *half tribes of Israel do not inhabit 
Canaan. It is true they belong to Canaan, but do not live 
there to get the benefit of the milk and honey of the land. 



THE CHILDREN OF ISRAEL 129 

They take the lead in the gospel battles fought in Canaan, 
just as they are required to do in order to allow them 
to remain on the east side of Jordan. Really, we can call 
the two and a half tribes the militant body, or rather a 
type of that body. When the gospel is preached the natu- 
ral man does the talking for the Israel on the other side. 
The spiritual man goes beyond the river when the two 
and a half tribes lead in the heat of battle. He is the one 
who earns his living by the sweat of the face. He's the 
one who digs in the ground. Israel is the one who finds 
the rest. Half of Manassah comes to the border as the 
law of Moses does, and as Midia comes to the wilderness 
as the common law. We will remember that Ephraim got 
the blessing from Jacob just before the death of the lat- 
ter, in just the same way that Jacob reeceived the bless 
ing from Isaac before the falling out of Jacob and Esau. 
Their posterity now are at enmity according to the law 
of God, and their lives come in close relation, both before 
and after the entrance into the gospel kingdom, as we 
have in the type of Canaan. It must be remembered that 
while we came in contact with a certain man or woman 
or nationality, yet each one is a type of a principle, just 
as it was with Jacob and Esau or their posterities as na- 
tions. God instructs the children of Israel that they 
must drive out every nationality from the law of Canaan. 
To show that the land of Canaan is a type of the gos- 
pel kingdom, Moses gives the Israelites a charge of their 
duties as a people, and tells them also that they are 
traveling a way on which they had never before traveled. 
They are to lose the law leaders of the wilderness in 
Moses and Aaron, as types of the spirit and minister of 
the gospel. At the death of Aaron, Moses clothes his 
brother's son with Aaron's mantile. Eleazar is now 



130 THE TRAVELS OF 

clothed as a minister of the gospel, and as was his former 
office of administrator of sacrifices. He now is clothed 
with authority to number the fighting men of Israel 
from twenty years old and upward. This was done in 
the plains of Moab while they are making ready to enter 
the battlefield of Canaan. 

The Kingdom of God is within each heir of God, and 
it is a kingdom of peace. The gospel kingdom is a king- 
dom of war, after which comes this rest in the kingdom 
of peace. The gospel of Christ is literally to enable each 
one of the children of God to follow Christ, not in order 
to gain Heaven by so doing; but it enables each one to 
gain an entrance into this kingdom of peace and thus 
find rest to their souls. It's important that the arrange- 
ment is so fixed so that we may retire across Jordan after 
the battle, and enter into the business relations of the 
world. In fact, the two and a half tribes go over to bat- 
tle by reason of the obligations of their residence on this 
side. They are given rest on this side when they perform 
the duties of the battles on the other side, as required by 
the conditions on the other side. 

We will call the two and a half tribes the voice, as of 
one crying in the wilderness to prepare the way. We must 
keep in mind the fact that Canaan is dependent on the 
voice of the element on this side of Jordan, which is in 
the heat of the battle on the side of Canaan during the 
gospel proclamation. Too, the two and a half tribes are 
dependent on the promptness in obedience to perform 
the duties imposed on them in order to get their rest. 
We will illustrate the idea in this way : The natural man 
is afflicted with disease and pain if he fails to do his du- 
ties which the inner man imposes on him. Some mem- 
ber of our natural family may be afflicted one way or the 



THE CHILDREN OF ISRAEL 131 

other by the principle which inspires the inner man to 
action. This principle we call God in carrying out his 
purposes. If we submit ourselves to the two and a half 
tribes we are blinded ; and then it's the blind leading the 
blind, and the result is that both fall into the ditch of 
despondency. The officers of the battle live in Canaan; 
the subjects or servants live on this side of Jordan. We 
must not get the idea that this fellow on this side is some 
one else — it's only a part of ourselves on this side, that 
part which gets rest by serving the stronger man that is 
within the land proper. 

Some very able thinkers make the two and a half 
tribes those who have not joined the church. This will 
not do, because if it were so, the gospel would depend 
on the non-membership for its existence. It is true the 
church is made up from time to time or recruited from 
the material outside; but the church itself is not an or- 
ganization to make children of God, but a home for them. 
It belongs to them by right of inheritance, and they are 
led by the Spirit of God to the place where they may see 
the kingdom and where they may enter it. It is theirs 
and belongs to them; but each one enjoys the privileges 
of the kingdom in accordance as to how he performs 
the duties Christ imposes on him. This has nothing to 
do with eternal salvation. We get the comforts in rest 
in accordance with the duties we perform. These duties 
are in Canaan. When Christ cried to Old Jerusalem to 
come unto him, that He would have gathered the chil- 
dren under his protection, as a hen gathered her brood 
under her wing, and they would not come, has reference 
to those of the children of God in the law era of their ex- 
perience. He was not calling an unregenerate man then. 
The hen gathers her chicks because they are hers, and 



132 THE TRAVELS OF 

she wants to care for them and keep them from the cold 
winds of adversity and the enemies outside. She does 
not force them to come under her wings, any more than 
Christ forced His children of Jerusalem to take advan- 
tage of the care He offered them. The idea is that the 
inhabitants of Jerusalem, like the two and a half tribes, 
lived in the law side of the house of God. The same prin- 
cipal is extensively exemplified by the reign of Saul 
under the law dispensation as Old Jerusalem; while 
David represents the gospel era of the people over which 
Saul reigned. The rest kingdom came under the reign 
of Solomon. The whole country on both sides of Jordan, 
including the wilderness on back to the Red Sea of de- 
liverance and taking in the descendants of Esau was at 
rest during the reign of the spirit, as was the type of Sol- 
omon. The brother of Solomon was hanged to a tree, and 
thus Absalom was the type of Christ. Absalom was 
killed by the militant body of God just as Christ was. 

There were ten lots cast for possessions in Canaan, 
representing the nine and a half tribes, making a type 
of the Ten Commandments of the law. The command- 
ments represent every phase of the Kingdom of Heaven ; 
yet they look backward to the law and forward to grace. 



THE CHILDREN OF ISRAEL 133 



CHAPTER XII. 

WEAPONS OF WAR. 

At the time this illustration was used the world knew 
nothing of the use of powder as an explosive ; and there- 
fore there were no guns used at that time. The helmet 
of Salvation, the sword of the Spirit, the shield of Faith, 
the breastplate of Righteousness, and the shoes of the 
Preparation of the Gospel were all that the soldier needed 
at that time to equip him for the battle. So it is now all 
that we need to equip the spirit to fight our battle for us. 
The helmet is an iron or some sort of metal casing which 
goes over the head to protect it from the blows and sword 
thrusts of the enemy. The head contains the organs of 
sense, which are five of themselves, and must be protected 
A volume might be written on seeing, hearing, tasting, 
feeling and smelling. All these organs are protected by 
the helmet of salvation. They represent the laws of 
promise in the commandments, and are therefore practi- 
cal for our uses. The breastplate of righteousness cov- 
ers the five great organs in the body of involuntary 
action. They are a type of the laws without promise. 
They are the great enunctories of the body ; that is, they 
eliminate the effete or waste products of the body, which 
if allowed to remain in the body would produce death. 
These organs are the alementary canal, lungs, liver, kid- 
neys and the skin. Each one of these organs is depend- 



i34 THE TRAVELS OF 

ent on the other for the proper perforance of the duties 
of elimination of poisons and broken down waste, which 
must be carried away constantly. Therefore we die 
daily, just as Paul tells us. These organs are protected 
in time of battle by the breastplate of righteousness, so 
that the law of God may keep these organs all over the 
body supplied by nourishment through the action of the 
heart. For this reason, the heart was taken as a figure 
of the center of life. It is used in illustration by one of 
the writers when he states that the wise man's heart is 
on his right, while the fool's heart is on his left. This 
figure makes us all fools; for all of our natural hearts 
are mainly on the left side of the chest. The heart of the 
wise man is a figure of Christ Then it follows, that 
Christ is the power from which we all derive our spirit- 
ual sustenance. Then, also, we see that the breastplate 
of righteousness in the province of God for the protection 
of our lives, also protects Christ in our bodies. 

The shield of protection on the opposite arm from 
which the sword is used, is to knock off the sword 
thrusts of the enemy in the battle; hence, the shield 
is an instrument of defense for the spirit of truth. In 
this sense, all these weapons are for the use of the 
spirit. We say the sword of the spirit; but all these 
weapons are for the use of the spirit and not for us as 
carnal soldiers. 

We like very much to get an opportunity at times to 
say we did so and so for the Lord ; yet all this inclination 
comes from what we call the flesh, the element on this 
side of Jordan. The sword is the weapon by which the 
joints are separated; that is, we are disjointed from other 
bodies or elements of other spirits than that of Christ's. 
Christ as our heart does not propose to nourish or foster 



THE CHILDREN OF ISRAEL 135 

other bodies or organs of bodies which might be jointed 
to the one he died for. It separates the marrow, which 
is the nervous connection, as well as the blood corpuscle 
producer in the body. Then we are to be separated from 
sympathetic relations, as well as nutrient formations in 
the corpuscles from other bodies or organs of bodies. 

These scientific relations will not be fully understood 
by the unscientific person ; yet when fully understood the 
beauty of the application becomes apparent to the inteli- 
gent child of God. The shoes of the preparation of the 
gospel are as indicated. They are to cover our feet for 
protection while we walk on harmful objects to the body. 
Solomon says: "How beautiful are thy feet with shoes, 
O prince's daughter! the points of thy thighs are like 
jewels, the works of thy hands of a cunning workman/' 
Then if our feet have not the shoes of the preparation 
of the gospel, we cannot walk in the gospel field without 
being pierced with thorns and bruised with stones and 
bitten by poisonous insects and animals. We must neces- 
sarily go through the marshes of the wilderness in our 
gospel travel, where we are beset by all sorts of poiso- 
nous serpents, as the slush and mire of the law of works 
is beset with such harmful enemies. We must under- 
stand them and know where to look for them and not 
allow them to connect their poisonous relations with us 
in any way. They represent sin. If we have on the 
shoes of the preparation, we are prepared for a beautiful 
walk, and we fear no evil. 

The ten tribes of Israel receives each one his lot of in- 
heritance. If we were able here to describe what each 
son of Jacob represented in the gospel land it would in- 
deed be a most fitting application. Judah, the tribe from 
which Christ came, and Benjamin, the brother of Joseph, 



136 THE TRAVELS OF 

are probably the chief characters, if one son should have 
any precedence of another. When the children of Israel 
crossed Jordan they went directly into the land of Ben- 
jamin and had their first experience in the gospel land 
near Jericho. If one will take the parable of Christ about 
the man going from Jerusalem down to Jericho, and con- 
nect it with the experience one has after crossing Jor- 
dan into the gospel trying to find the way to Christ, he 
will understand why Christ used this geographical rela- 
tion of the traveler, going from the seat of the gospel 
land to the first victory we had at Jericho after crossing 
Jordan. Jerusalem is in the land of Benjamin, on the 
border of Judah; so that Christ coming from the tribe 
of Judah establishes the New Jerusalem in the spiritual 
land of Benjamin, just on the border land of the Benja- 
minites, as is the type of Old Jerusalem. Christ was born 
and reared in the land of Judah. He was executed on 
the cross in the land of Benjamin at Gilgal, near Jericho. 
So that these tribes are types of the seat or location of 
the active operations of biblical learning, as it came to us 
to regulate our lives and actions. He must therefore un- 
derstand these things if we would get the whole meaning 
of many of the great truths taught by Christ in such 
parables as has just been referred. 

Palestine at the time of Christ was practically the same 
country as Canaan; but Palestine changed the names of 
the tribes of Israel and at that time Judea had absorbed 
all the south country of Simeon and Edom as well as 
Judah, Philistina, Dan, Benjamin, Ephraim, Manassah 
and a part of Asher, up the coast of the Mediterranean 
Sea to Mount Carmel. The countries of Isachar, Zebu- 
Ian, Naphtali and Asher are absorbed into Galilee. All 
the country north of Canaan and down the eastern bank 



THE CHILDREN OF ISRAEL 137 

of the river Jordan, and the eastern shore of the salt sea, 
underwent a like political change ; yet the great mind of 
the Christ when He taught His disciples for our instruc- 
tions, calls our attention to many of the old regime of 
the lots of Israel. 

I would that all the children of God would study to 
show themselves approved of the Lord, those who preach 
the gospel of Christ especially. If they could grasp the 
meaning of the truths of the Bible it would be within 
their province, because all scripture is given for our in- 
struction and for us to understand by proper methods of 
study. Because Paul was hard to understand with the 
great doctrinal truths he taught, Peter did not condemn 
him for being hard to understand. 

Before entering the land of Canaan it cannot be ex- 
pected to rehearse the laws as are given in charge by 
Moses from the Lord, as here the Lord restores the laws 
of the Ten Commandments on the two tables which 
Moses hews out himself. The breaking of the two slabs 
represent the breaking of of two dispensations leading 
up to the gospel. The same laws are renewed for the 
gospel and the spiritual eras to follow on unbroken eras, 
Christ having reference to the same when He said the 
gates of hell shall not prevail against his church. There- 
fore these tablets cannot be broken. They are hewn out 
notwithstanding by Moses, in just the way that the foun- 
dation of the church is built on the prophets and apos- 
tles. We will have illustrated in shades and shadows the 
prophets and apostles. This is shown by the twelve 
stones taken from the bed of the river Jordan, of which 
the children of Israel built an altar on the other side of 
Jordan, just as they emerge, covering the twelve left 
which they placed in the bed to take the place of the ones 



138 THE TRAVELS OF 

removed, so the law is covered up by the river Jordan, 
as our sins in baptism, the sins of the violation of the 
law. We are now raised to a newness of life, as indicated 
by the twelve disciples which Christ selected as a type of 
the life of the unbroken law which He establishes. He 
makes it unbroken because His broken body represents 
the sacrifice for the broken laws of the Ten Command- 
ments. There w T ere twelve tribes, but the ten tribes alone 
are responsible for the death of Christ. Joseph's and 
Benjamin's tribes were not in the transgression, yet take 
places, Benjamin entirely on the other side as like the 
spiritual half of Manassah. The other half of Manassah on 
this side is probably a type of the law representing the 
commandments. The other half of Manassah on the 
spiritual side represents the laws with promise. They 
are to be observed in our worship in the gospel era, be- 
cause Joseph was a type of Christ, and his two sons 
would prefigure the law and the gospel, half the law with 
promise being saved by half the tribe of Massanah, his 
elder son. Ephraim takes a whole lot in Canaan from the 
same cause, he being the younger of Joseph's sons. 

The first son of Leah was Reuben, and the first son of 
her maid was Gad, making an affliction and a troop on 
this side of Jordan. For this reason, they are classed on 
this side with half the tribe of Manassah. These three 
types are the Adam part or element that is in the child 
of God, which lives on this side of Jordan, and cannot 
abide in Canaan only as it were the mouthpiece. They 
go in the heart of the battle, that is, they are a type of 
the mouth, as in Aaron in his station. Joshua takes the 
leadership in place of Moses, who was the head of the 
law, as Aaron was its administrator. They both, how- 
ever, are shadows of a more advanced life of the child 



THE CHILDREN OF ISRAEL 139 

of God. They are substances in the law. The two tables 
unbroken being in the Ark, which Moses made, remain 
there from the time they were placed there by Moses 
until now. Moses now calls attention to these unbroken 
eras and tells the children not to break the laws of God. 
That if they break them they will have to suffer the con- 
sequences ; that finally they will be sold into Babylon for 
disobedience. But if they cry unto the Lord He will hear 
their cries and bring them back. They will be carried 
across the sea in ships and will be in Egypt, but there 
will be no one to buy them this time. This is the type of 
Babylonish captivity. 

Christ dies only once for His children, hence there is 
no Joseph again to buy Israel ; hence you see how we are 
bought, being only preserved by Christ; that is, kept by 
Christ. Now, we merge from the law of commandments 
into the gospel under a new law, called the law of grace, 
where we are commanded to not again become entangled 
by the beggarly elements of the world. We have no rec- 
ord where Israel becomes so entangled, but that she has 
the key that unlocks herself from the prison cells and 
may walk free again. Yet she must suffer the conse- 
quences of the entanglement for which she alone is re- 
sponsible. God delights just as well in paying a debt of 
chastisement, when it is due, as He does in giving us any 
other blessing, because all these gifts of God are perfect 
and according to His pleasure. Yet we are commanded 
to so live that we may avoid the pain of the stripes He 
gives us. The father who loves a son properly will coun- 
sel that son to a law of obedience ; and when that son dis- 
obeys these laws, the father does not whip the son 
through malice, but through love to save the son. There- 
fore, "whom He loveth He chasteneth." He does not pro- 



HO THE TRAVELS OF 

pose to save us through any other method of salvation. 
This salvation is not to make us sons, but because we are 
already sons is why we are thus saved. It was through 
our disobedience the reason Moses was removed, and 
hence Aaron, too. The latter was removed first because 
he was the administrator of the law and was become in- 
efficient. The purpose of keeping Moses was that these 
laws of God might be rehearsed to Israel and tell Israel 
what she must do in order to live in peace and plenty in 
the land of promise. Jesus says in Matthew: "Whoso- 
ever will save his life shall lose it; and whosoever will 
lose his life for my sake shall find it." 

All this finding and losing of life is where the literal 
law is removed from over us, so that we will have no vio- 
lations to account for. When the second law is given it 
is not by Moses that we are constantly reminded of the 
violations which we make, because now the law the sec- 
ond time is delivered directly in charge of the Israelite, 
which has reference to the law written in our hearts and 
imprinted in our minds. The minister now is in the 
hearts and minds of the child of God, after they have 
merged from the Mosaic law r ; hence the Levites have no 
allotment in Canaan. They take the type of the minis- 
ter and the gospel, because the Lord chose them out of all 
the people to minister unto the people in the name of the 
Lord. They, as it were, have for their foundation the 
prophecy of those over them at that time, and also the 
ten allotments in Canaan. These two characters, Joshua 
and Caleb, represent tl< a two dispensations just ahead of 
thmem. They have subdued the two kings on this side of 
Jordan, Sihon and Qg 9 illustrating the work of the Lord 
in preparing them ±>t the last two dispensations. Just 
how Israel subdued Sfhon and Og is the manner in which 



THE CHILDREN OF ISRAEL 141 

we are prepared for the Church. This preparation is 
done on this side Jordan, and not on the other side in the 
promised land. Caleb and Joshua go together to spy out 
the land of Canaan and represent the two unbroken tables 
of stone. The other spies all made failures, because they 
were the representatives of the law of works. The harlot 
represents the Church in its condition as she lived on the 
wall of the city of Jericho, because Jericho was the first 
city taken by Israel. Christ illustrates to the lawyer 
about the neighbor and uses Jericho as the point to which 
he went on his way from Jerusalem down to Jericho. 
When one travels from the law toward the church he feels 
like he is going down as he goes on the journey; and he is 
robbed of the riches of the law before he gets to Jericho, 
and is, therefore, half killed. He is carried, however, 
from that time on to the Church by his neighbor Christ. 
The two spies are hidden on the roof of the harlot's 
house with flax stalks, the material out of which their 
garments were made, the garments of the harlot's 
patrons, but not the garments of Caleb and Joshua. This 
material was to hide the two dispensations from the 
despicable inhabitants of Jericho, the inhabitants who 
are to be killed and driven out of the city, so that the city 
might become in possession of the children of Israel. 
These inhabitants live in us when we begin our journey 
to Jericho. They are killed and that makes the half of 
the man killed to whom Christ refers. We are not travel- 
ing from the city of Jerusalem to Jericho, but we are 
traveling from the law dispensation, which is also a type 
of Jerusalem, because Sihon and Og, the two kings on 
this side Jordan, are already killed. The two spies are 
covered up so that the enemy can't find them; and they 
are hidden by the Church, which at that time was a har- 



142 THE TRAVELS OF 

lot. We become a harlot when we have any sort of 
Church intercourse with any principles to which Christ 
does not direct or sanction by His word, which is now 
written in our hearts and imprinted in our minds. These 
dispensations are being prepared, that is, they are pre- 
paring the children of Israel to take Jericho. The work 
already of killing Sihon and Og has weakened the people 
of Jericho, so that they are the more easily subdued when 
the battle takes place. The harlot is saved and ever after 
has a home with Israel after the battle. 

The figure is too long here to carry out in detail; but 
the three days' hidden until the search is ended repre- 
sents the protection of the last eras in the mountains of 
God's providences, in the protection of the Church, "So 
that the gates of hell shall not prevail against it." We 
sometimes get uneasy about God's work in the Church. 
Every one of God's children are carried this road be- 
fore he gets to the gospel land, whether they realize it or 
not. There are many things in life which constantly 
occur of which we are ignorant, so far as understanding 
them is concerned. In fact, we know but little when it 
comes to the correct work of God ; yet, too, it is all open 
here for us to learn about and inform ourselves about 
the workings, and thus get gleams of the beautiful views 
of the New Jerusalem. We are in. the country of the Old 
Jerusalem in the gospel land, and we are to drive out the 
inhabitants of the land. Just how we succeed in doing 
it is left on record here of the doings of Israel, as she 
strives to carry out the laws under which God places 
them. We succeed sometimes, and are blessed in the 
success; then, again, we disobey God and are punished, 
just as Israel was. The milk and honey comes with the 
success ; the persecution comes to our live§ just as it did 



THE CHILDREN OF ISRAEL 143 

to Joshua when he failed to comply with God's law. 
We all have just such experiences, yet Joshua and Caleb 
bring the sweet grapes of the product of the gospel land 
on the pole from shoulder to shoulder. This pole is a 
type of the rod of Aaron and has reference to our expe- 
rience of grace, as it points us through the sea of life, or 
as well bear the fruits of the land of Canaan. Caleb and 
Joshua make true reports. 

On this side of Jordan Moses gave in charge to Israel 
this wonderful declaration, which shows the purposes 
of God to be carried out by Israel. This was at the end 
of the forty years in the wilderness, the completion of 
the four ten in the type of the four eras in the wilder- 
ness. Each child of God must go through this experi- 
ence. Then God says to such an one on this side of Jor- 
dan: "Ye have dwelt long enough in this Mount (having 
reference to the Mount of Horeb) ; turn you, and take 
your journey, and go to the Mount of the Amorites, and 
unto all the places nigh thereunto, in the plain, in the 
hills, and in the vales, and in the south, and by the sea 
side, to the land of the Canaanites, and unto Lebanon, 
unto the great river, the river Euphrates." This gives 
us the character of the land or country, as well as the 
character of our lives, whether we are on the mountain 
of deliverance, in the valley of despondency, in the 
south, where we came from Egypt by way of the south; 
whether we are by the sea side, where ships are ready to 
take the disobedient back to Egypt, where there is no one 
to buy them; whether we are in the beautiful groves of 
Lebanon, among the Canaanites, or by the great river 
Euphrates, where the sharks of adversity swallow up 
our loved ones while we have our varied experiences in 
the gospel of Christ. This is the country where the gos- 



i 4 4 THE TRAVELS OF 

pel is preached and where we must live, if our lives are 
properly sustained by the preserving influence of the gos- 
pel. "It is the power of God unto salvation to every one 
that believes." Then it is the believer who enters Ca- 
naan. Sihon ruled the country of Manassah and Og that 
of Gad and Reuben. The two and a half tribes of Israel 
take the country occupied by the two kings, Sihon and 
Og. Sihon and Og come of the daughters of Lot, and 
were therefore bastard nations. They ruled the coun- 
try this side of Jordan before Israel destroyed them, and 
are types of the nations to-day that prevent the children 
of God from entering the true Church. They are giants, 
and Og is the king who required such a large bedstead 
made of iron, and he ruled the Ammonites, who were of 
the younger daughter of Lot. We must remember that 
Lot was the nephew of Abraham and comes close in rela- 
tionship to the family of God, in whom we have the true 
figure of God in Abraham as a type in the trinity. We 
must be excused when we declare that there is but one true 
Church of Jesus Christ, and that all the other so-called 
denominational churches who do not enter Canaan across 
Jordan as did Israel are bastards. They are sometimes 
and usually are giants in strength, and are very attract- 
ive for this reason. They have made their own nations 
as did the daughters of Lot and like those of Lot are not 
acceptable to God. We all like our children to marry 
and intermarry among legally appointed nations com- 
ing down with clean records of life. There is great 
pains taken in the scriptures to trace the lineage of 
Christ back to Seth, coming directly in the family of 
Israel from the tribe of Judah. Sarah undertook to cre- 
ate a lineage from her family, and brought about a great 
tribe of the Ishmaelites, who carried Joseph from the 



THE CHILDREN OF ISRAEL 145 

shepherd fields of Jacob to bondage in Egypt. In the 
economy of God all these nations serve a purpose, the 
ultimate end of which is to glorify God. They are often 
in the road of the Christian who is trying to find a resting 
place on the earth. When we get enough of the wilder- 
ness we have the contentions of the bastard kings of the 
Ammonites and Moabites, who live colse up to the ford 
of Jordan and who try to prevent us going through their 
countries. They are in the way of all the children of 
God, and must be removed, for they resist the passage 
through Manassah, Gad and Reuben, the only way by 
which we may cross Jordan. These characters are not 
somebody, some human body, that blocked our way; but 
they are spirits over our lives about which God tells the 
Israel that is within each of his children to remove them, 
and not allow them to obstruct our way to duty to the 
entrance into Canaan. 

Our lives are a compound of many ingredients, all of 
which go to make the whole. For instance, it is impor- 
tant that we be a sinner in order that we get the benefit 
of Christ's life and death. His life was the example for 
us; His death was to both raise us above the law of sin 
here in this world, and to a life of perfection in the world 
to come. His promise to God, or covenant with God, was 
to come in our stead as a sacrifice to satisfy God in re- 
gard to our imperfections, our incompetency to keep the 
law perfectly, so that we might be able to worship God 
here in the world, and be able to live with God after 
death. This promise was as though the act or result of 
the promise was already accomplished. We, as finite 
creatures, can't understand fully how this can be true; 
but when we understand that the promises of God are 
sure, we may understand God in this matter as well as 



i 4 6 THE TRAVELS OF 

any other promise He makes. The children of Israel are 
the seed of the promise. This promise is of things which 
are to take place in this world. The life of the child after 
death does not hinge on any act of his in this world. 
In just the same way, the act of the child cannot go 
back of his spiritual birth and shape what the spiritual 
life shall be. God comes in our hearts and blesses us 
because we are His children. We are His children is the 
reason He gave us Canaan for a home. The home does 
not make us His children any more than our natural 
homes make us what we are. The home here is the 
effort or result of our lives. The gospel Canaan was 
promised us before there was any of us as Israelites, and 
was already ours by the right of the promise. The pos- 
sessions we own naturally were not ours by promise 
before we acquired them like Canaan was. It is true 
the form of government under which we live grants us 
the right to acquire property according to the laws of 
its constitution. Too, if we are a citizen of the Kingdom 
of Heaven, we have rights vouchsafed to us for a home 
here in this Kingdom of Heaven, provided we take pos- 
session of these benefits according to the pattern shown 
us in the Mount. We are to let the Israel of God, that is 
within, take the lead, as it is the stronger man, and it is 
commanded to slay Sihon and Og, the two spirits con- 
tending against this Israel. The servants of Lot and 
those of Abraham contended in strife, one with the other, 
is the reason why they separated. Yet Abraham told 
Lot that "we be brethren." But the promise was not 
to the seed of Lot. Therefore, we must destroy the giant 
bastards of our nature who try to prevent the Israel of 
God from entering Canaan. All these different nation- 
alities are the elements in our natures. Then "to whom 



THE CHILDREN OF ISRAEL 147 

we render ourselves servants to obey to them we are 
servants." If we let Sihon and Og prevent our passage, 
we are their servants. These kings are not of promise, 
and therefore are blind. If we render ourselves servants 
to them we become blind; and then the blind leads the 
blind and they both fall into the ditch, the ditch of des- 
pondency. We become despondent and fail to go into 
the gospel kingdom. While we do this we know that we 
are not following the leadership of Israel. These nations 
live on this side of Jordan. They were not in our 
way until we approached near Jordan into their coun- 
try; and it will be impossible to cross except through 
their country, as it lays all along the eastern border of 
Canaan on this side of Jordan. 

To more fully understand the type of the Amorites 
and Moabites, the nations coming from Lot's daughters, 
we will see the figure of the destruction of Sodom, 
where Lot lived. The two angels who visited the home of 
Lot in Sodom represent the spirits over the last two dis- 
pensations. They saved the two married daughters of 
Lot, who took their abode at Zoar, a small city repre- 
senting the church. This church was near the mountain 
in which they and Lot took their abode in a cave, on ac- 
count of the fear they had to live in Zoar. They entered 
Zoar just as the sun rose in the morning, showing that 
they had traveled during the night through the valley 
from Sodom. Then Sodom represents the law, and the 
valley the country in which the law is operated. Zoar 
is also in the same valley; yet it is near the mountain. 
We will say that Zoar represents the era in which Christ 
came, in which He established the Church militant. 
These daughters like Sarai, who became Sarah, under- 
took to establish a seed for the Lord, and like Sarai made 



i 4 8 THE TRAVELS OF 

a failure and laid the blame on Abraham, who told Sarai 
to do with Hagar, the Egyptian, as she saw fit; that 
Hagar belonged to Sarai; yet Hagar's seed belonged to 
Abraham. 

Now, then, the two last eras lie in close proximity to 
each other, as the two nations of the Amorites and Moa- 
bites live close to Canaan, in which the Mountain of Shi- 
loh is situated. Spiritual Israel is the only one who may 
legally enter this mountain. The tribe of Benjamin gets 
their wives there by theft or force, while the young 
women were dancing in the groves. The Benjaminites 
are only types of the spirit just as the Amorites and 
Moabites represent the law. The law must be removed 
before Israel can enter Canaan or the gospel field. These 
two nations of Lot's daughters make as fair an effort to 
make the Church as it is possible for the law to make. 
Lot's daughters had no command from God to create the 
Amorites and Moabites. The Amorites and Moabites are 
not all killed when we cross Jordan. The kings only are 
slain and the people scatter of the two nations, living 
even in Canaan, and still remaining on this side of Jor- 
dan, where they will continue to try to balk our passage 
into Canaan until they are driven away and Manassah, 
Gad and Reuben take possession of their country. It 
belongs to us as a body militant to occupy. Manassah 
being the elder son of Joseph, occupies both sides of 
Jordan, in the same way that the body of Christ occupied 
both sides. Yet Benjamin, the younger son of Rachel, 
occupies wholly on the other side. Gad is the first son 
of Zilpah, Leah's maid, and is a type of the natural 
mind. Of course that remains on this side Jordan. 
Reuben was the first son of Leah, and takes the type of 
the Adam man, because Christ came from her fourth 



THE CHILDREN OF ISRAEL 149 

son in Judah, as Leah says: "Now I will praise the 
Lord." 

These Amorites and Moabites therefore have no legal 
right to possess this part of Canaan, They often get 
mixed up in Canaan just as they do in the gospel of to- 
day. The spirit often leads the children of God in the 
gospel, as the minister travels among the Amorites and 
Moabites as well as all the other ites in Canaan. The 
minister is commanded to drive them out of Canaan; 
but does he do it? In just about the same proportion as 
the ancient Israelites drove out the other nations from 
Canaan does the gospel messenger drive out the foreign 
nations to the gospel. Occasionally we Qnjoy a battle 
royal and enjoy the sweet fruits we gather out of the 
vineyard of the Lord. We enter the vineyard from the 
market place on this side Jordan; and when the days 
work is done, or whatever part of the day we work, we 
then retire back on this side Jordan as mortals, as sin- 
ners. We are saved on this side just as the higher and 
more perfect parts of us are on the other side. The 
battle fought requires both sides in operation. The natu- 
ral man must talk, and be subdued by the higher elements 
in the compound, before the gospel is preached. Christ 
rode the colt of an ass into Jerusalem, just as the minis- 
ter of the gospel rides the natural man when he makes 
the natural man convey his ideas into the new Jerusalem. 
Yet, like Lazarus, the minister of the gospel must be 
raised from the dead before he can enter the gospel land. 
Like the two sisters of Lazarus, the two dispensations of 
Christ are typified by them. One works and the other 
sits at the feet of Jesus. They are both sisters and neces- 
sary characters and loved by Christ, especially was Laza- 
rus loved by Him. 



ISO THE TRAVELS OF 



LAWS FOR DISOBEDIENCE. 

Before Moses, as the head of the Levitical law, died 
he gave in charge many laws to Israel to be observed 
when he is gone, because he has been put on notice by 
the Lord that he cannot pass Jordan into Israel, and is 
commanded to give these laws to Israel before his death. 
We are in the same way made cognizant of the laws to 
be observed in the Church before we enter it as God's 
children. We cannot give all the laws here for disobedi- 
ence or against the disobedient child of God. One very 
important law is as follows : "If a man have a stubborn 
and disobedient son, which will not obey the voice of his 
father, or the voice of his mother, and that when they 
have chastened him will not hearken unto them: then 
shall his father and his mother lay hold on him and bring 
him out unto the elders of his city, and unto the gate of 
his place; and they shall say unto the elders of his city, 
this our son is stubborn and rebellious ; he will not obey 
our voice; he is a glutton and a drunkard. And all the 
men of his city shall stone him with stones, that he die : 
so shalt thou put evil away from among you; and all 
Israel shall hear, and fear." 

This has reference to the child of God who has not put 
on Christ by open profession; that is, has not joined the 
church. His father is Christ and his mother is the law. 
They bring him before the elders of the city, who are the 
ministers of the gospel, and these ministers stone the 
gluttenous drunkard son until he dies, dies to the love 
of his life. This is the way in which this evil is disposed 
of. Because this is a great evil, this son is perpetrating 
on both his parents, as well as on that of his own life. 



THE CHILDREN OF ISRAEL 1 5 1 

Another law has reference to one who is a member of 
the church and who commits a sin worthy of death : "If 
a man have committed a sin worthy of death, and he be 
put to death, and thou hang him on a tree, his body shall 
not hang all night upon the tree, but thou shall in any- 
wise bury him that day (for he that is hanged is accursed 
of God) ; that thy land be not defiled, which the Lord 
thy God giveth thee for an inheritance." When a mem- 
ber of the church sins so that he is hanged on the law, he 
is to be taken down and buried, or excluded from the 
church, before the church becomes defiled. If he re- 
mains hanged until the night or darkness surrounds us, 
the church will be defiled, because to be hanged is ac- 
cursed of God. "The master's business requires haste." 
We have known churches to go into disorder, and fuss 
over some one that was hanged on a tree until night 
came, when the church was entirely destroyed as a 
church. 

Another important law is in regard to works and obe- 
dience of a brother : "Thou shalt not see thy brother's ox 
or his sheep go astray, and hide theyself from them ; thou 
shalt in any case bring them again unto thy brother. 
And if thy brother be not nigh unto thee, or if thou know 
him not, then thou shalt bring it unto thine own house, 
and it shall be with thee until thy brother seek after it, 
and thou shalt restore it to him again. In like manner 
shalt thou do with his raiment, and with all lost thing of 
thy brother's, which he hath lost, and thou hast found, 
shalt thou do likewise : thou mayest not hide thyself." 

If we see a brother's works, which is the ox, go astray 
or wrong working in the gospel kingdom, or see his ass, 
which is the natural man, go astray, we must tell him 
of it, and not hide ourselves from the fact. If thy brother 



152 THE TRAVELS OF 

be not nigh unto thee, that is in the same church, or if 
you don't know him, that is have even heard what he 
preaches, you are to preach to your own church about 
what you heard of the brother. He will hear of it and 
will seek after it if he is the right sort of a brother. 
If his natural walk become astray, as is the type of the 
ass, or if his raiment become lost, that is if his righteous- 
ness be lost, or anything which he loses and you find 
that he has lost, must be restored in this way. 

Another beautiful phase of the same question is: 
"Thou shalt not see thy brother's ass or his ox fall down 
by the way, and hide thyself from them; thou shalt 
surely help him to lift them up again." From what we 
have already said, it becomes apparent what this law 
means. In this case, however, the ass or the ox falls 
down by the way and not in the way. We are to help 
his beasts up and on the way. Another difficult law to 
fully understand is in regard to finding a bird's nest: 
"If a bird's nest chance to be before thee in the way in 
any tree, or on the ground, whether they be young ones, 
or eggs, and the dam sitting upon the young, or upon the 
eggs, thou shalt not take the dam with the young: but 
thou shalt in anywise let the dam go, and take the young 
to thee; that it may be well with thee, and that thou 
mayest prolong thy days." Birds represent doctrine that 
fly from one tree to another. If the doctrine should 
happen to be in your way and have born fruit, or should 
be in the egg state, or embrionic state, you may use the 
eggs or the young birds before the young bird has 
been in other trees out of the way. They may be 
used as food if they are in our way of travel. Of course, 
the birds of darkness or night hawks do not build nests 
in the day time, which is the time in which we are to 



THE CHILDREN OF ISRAEL 153 

travel, because there is no night in God's highway, and 
birds of darkness would not likely have built nests and 
lay eggs and hatch their young in a bright, shining way. 
Too, we are to let the mother of the young go, the old 
doctrine that all the children of God are familiar with, 
and let the products of the old be kept for use. Many 
of our ministers use the old birds all the time, and never 
know the difference in the digestible eggs or the tender 
young birds as food. We may get out of the way of God 
and then we will find the nests of all sorts of filthy birds 
in this dark corner or that filthy nest in the old rotten 
tree in the open field. Such trees should not be allowed 
to stand in the gospel field, where filthy birds build nests. 
We sometimes may cage up these filthy birds and keep 
them until the stench is so bad that no one wishes to come 
near them. The gospel is the power of God unto those 
who are saved, and is not intended to produce any stench. 
The minister of the gospel who is continually catching 
birds that produce filth and holding them up to the world 
as birds of their kind, has but little idea of his calling. 
He is supposed to feed the children of God on the best 
diet to be had and make the repast so pleasant that they 
will be anxious to come again and be filled. God takes 
care of even the sparrows, the smallest of these bites of 
luscious meats. Solomon was compared to the lilies. 
God makes all things for the use of man; and all these 
birds and flowers, sun and shade, day and night, moun- 
tains and valleys, rivers and seas, the earth and the 
oceans, and all they contain, are for man. God made 
them for the use of man, and tells him what to use and 
what not to use. In the same way God makes the laws 
which are to govern His children, and tells them that if 
they walk in these laws He will bless them in the act; 



154 THE TRAVELS OF 

and if they refuse to walk in these laws, He will punish 
His children for their disobedience. I have not quoted 
you any laws on disobedience. God does not make laws 
of disobedience. It is true God compares his Church to 
a flock of sheep and goats together; but He separates 
them and places the sheep or obedience on his right hand 
and says that the Kingdom is prepared for them. The 
disobedience is compared to the goat, and is placed on 
the left, where the cursed of the flock goes and which is 
the place for the devil. While we can't see it in others, 
yet we know by our own experience that we are often 
cast off on account of disobedience to God. We burn 
with that condemnation of conscience which often makes 
us almost despair. We get in the valley of despair; but 
God hears our cries, even there, and leads us out of the 
bogs and mires of the wilderness into a land where cities 
are built and walled in for us. The foundation of the 
City of God is built by the prophets and apostles for us, 
and Christ is the Chief corner-stone. By Him all the 
other corners are squared, and the building is perfect 
with every piece of the structure prepared before it en- 
ters the building. 



THE CHILDREN OF ISRAEL 1 5 5 



CHAPTER XIII. 

CHURCHES IN CANAAN. 

These cities in Canaan are types of the churches in 
the gospel land. There are to be three cities on this side 
of Jordan and three on the other side in Canaan as cities 
of refuge. These cities of refuge are chosen out of the 
forty-eight which are to be given to the Levites. The 
Levites are types of the minister of the gospel, and their 
office is to administer the law. There must be three units 
in the godhead. Then it will require the three on either 
side of Jordan, making six cities of refuge. The three 
on this side Jordan are for the militant kingdom; the 
three on the side of Canaan are for the triumphant king- 
dom. Whether we live merely under the law of God or 
under the law of God and Christ, or under the three 
laws, or dispensations more fittingly designated, we have 
a city in each dispensation. Then we must have six 
cities of refuge, three on each side. There are eight 
persons or four pairs to each family, as in the family 
of Noah. There are four persons in the family of Jacob, 
or four wives. Each wife had two sons each, except 
Leah, who had six sons and one daughter, which com- 
pleted the law. By reference in all parts of the scripture, 
we will be confirmed in the position of eight. It required 
eight days before the purification by circumcision could 
be performed, which prefigures the same idea we ad- 



156 THE TRAVELS OF 

vance. Hence, eight times six cities of refuge make the 
forty-eight cities or units in the whole family of God. 
The twelve tribes and the twelve disciples with the four 
corners to the building, will make the same forty-eight 
units in each family. We take Christ for the chief cor- 
ner-stone, God as the other corner, the bride as one cor- 
ner, and the spirit as the other, making the four corners 
of the building. The four corners of the earth and the 
four winds of the earth have a like significance to the 
four corners of which Christ is the chief corner-stone. 
If He is chief, there must necessarily be three other cor- 
ner-stones in the building. There can be no one thing of 
itself. It requires an opposite to make a comprehensive 
unit. God himself requires the Son by whom all things 
were made to have the pair. He said it was not good for 
man to be alone. So He made the opposite pole of man. 
In nature the opposite exists in everything. The posi- 
tive and the negative in electricity, and the same condi- 
tion in the nervous system of the animal kingdom. We 
have the necessity of light and darkness, of heights and 
depths, of mountains and valleys, of heat and cold, of 
moisture and heat to produce life, both in vegetable and 
animal kingdoms. We reason from God's word that we 
have both good and bad, according to the arrangement of 
God. Lazarus eat the crumbs from the rich man's table 
and suffered from the sores on his body, while the dogs of 
nature tried to heal his wounds. Then Lazarus goes to 
rest in the bosom of Abraham, while the rich man suf- 
fered torments in hell on this side of the chasm. In like 
manner it is God's plan that the militant kingdom re- 
main on this side Jordan for rest, and must be forced by 
the edict of God to cross the river when he does battle. 
God is blessed by all conditions of humanity, whether 



THE CHILDREN OF ISRAEL 157 

natural or spiritual. For we are told that "all things 
work together for good to them that love God, to them 
who are the called according to His purpose." 

The opposite exists in all his purposes, whether good 
or bad, and God makes them all conserve to His glory. 
If we do evil, we suffer for it, and God is glorified by the 
suffering. If we do God's bidding, we are blessed in the 
act and He gets the glory of it in both instances. Yet 
we should not do evil that good should come, because we 
have to suffer for the evil we do, and we would have to 
pay the debt. This debt is not the purchase of Heaven 
after death, but the heavens here on earth. 

THE THREE HEAVENS. 

We are perfected in the worship of God when we are 
elevated to the third Heaven in this present life. The 
first heaven is the relation we bear to God in the law 
kingdom, when we obey and live to the enjoyment in obe- 
dience or when we disobey and die to the enjoyment 
which is in compliance with the law. In the first heaven 
the children of Israel live in the wilderness and do not 
know Christ as their saviour. In the second heaven 
Christ comes, the end of the law, and we enjoy His pres- 
ence as a complete sacrifice for our sins. We do not come 
to Christ in the second heaven, but He comes to us, that 
is, manifests himself to us, which is the written law in 
our hearts and an imprint or a special impression on 
our minds when this takes place. This is the second 
heaven. The third heaven is when God and Christ are 
both with us, and the Holy Spirit leads us beyond our- 
selves into the spirit land. This is the highest wisdom 
in which the child of God may enjoy the full fruit or 



158 THE TRAVELS OF 

fruition of knowledge. This is imparted to us in just 
the same way that the knowledge in the first and second 
heaven is ; and it all is called a unit. This is the measure 
of a man. This makes a complete man of God, and a joint 
heir with the son of God, because the spirit of God teaches 
us all things of God. Whether or not our language is 
capable of explaining to others of God's children just 
what this knowledge means depends on the advancement 
God has made of His son in us. There were many 
things Christ did not teach His disciples while He was 
with them, because they had not advanced or been ad- 
vanced to the third heaven. One of the main things the 
disciples were ignorant of at the time of Christ was that 
there were no children of God except the Jews. They 
had no knowledge of the Holy Ghost during the life of 
Christ; nor does any of the children of God know any- 
thing of the third heaven, except as they odvance in the 
Godhead to that degree. We first learn of God and the 
knowledge gives us hope, a confidence that we will not 
end in nothing. The fear of God now begins to manifest 
itself in our hearts, that if we offend God He will punish 
us for it. "The fear of God is the beginning of wisdom." 
This is the first heaven, and the beginning of wisdom. 
Christ next comes in our hearts and minds and shows 
us that we can't please God by our own effort; that we 
now have become sinners since Christ's advent to us, 
and that it requires a sacrifice of life to place ourselves 
in proper attitude toward God. He shows us that He is 
our substitute, which makes us rejoice, just as the dis- 
ciples did in His presence. We have no statement where 
the disciples prayed to God for blessings while Christ was 
with them. They had Christ, and this fact put them in 
a blessed state of life. Yet they knew nothing of the 



THE CHILDREN OF ISRAEL 159 

gospel of Christ, except after His death. Christ told the 
disciples that He would build His Church; and the pro- 
cess of building goes on in just the same way as the alle- 
gory of the travel of Israel teaches us, on up to the time 
of Peter, when he went down to the house of Cornelius 
the Gentile. 

I believe that when one of God's children is raised to 
the knowledge of the third heaven that he is really 
willing to sacrifice his life for the cause of Christ. There 
are comparitively few people who understand just what 
this sacrifice means. I know of a lot of good people who 
teach a doctrine that we must devote our whole time to 
the service of God, and teach that to work at the common 
things of life in which people make a living is carnal and 
sinful. That is a mistake. There is no sin in making a 
million dollars of money, if it be done properly. "The 
love of money is the root of all evil." Remember its the 
love of it and not the money itself that is evil. Money 
is a great blessing when properly used. There is no need 
of discussing money, because all men know the right use 
and the wrong use of money. 

We were discussing the necessity of a death to satisfy 
the broken law. Able satisfied the law in the figure of 
Adam's transgression, and Cain as a type of the law 
killed his brother. Seth came as the fourth in the same 
figure, and began to worship God. They had not wor- 
shiped God up to Seth, and therefore Seth takes the 
fourth corner in the building set up in the first allegory 
of the Bible. Cain was only an element as was Able in 
the figure and not a unit each, as many would say. Cain 
suffered the same torments that the rich man did after 
the death of Lazarus. The same gulf separated Cain 
and able that separated the rich man and Lazarus. 



i6o THE TRAVELS OF 

Abraham was a type of God, and Able went to the same 
place Lazarus went. Cain remains in torment just as we 
do now, after we see that our sins killed Christ. We pay 
the last farthing to the law when we try to go to God in 
prayer. We acknowledge our sinfulness and unworthi- 
ness, which pays the debt and gives us a right to the 
third heaven. Then the spirit comes to our relief and 
leads us into the gospel of Christ. 

Moses was eighty years old when the children of Israel 
left Egypt. He was forty when he began the leadership 
of Israel, and remained in the wilderness forty years be- 
fore his death. Here we have the three forties, or the 
complete house of ten to each corner in every cycle of his 
life. Moses was only a type, and was not the substance ; 
therefore he could not enter Canaan, as his cycle of life 
ended with the third person in the trinity. He could not 
typify the fourth corner of the house of God, as is done 
in the lives of Saul, David, Absalom and Solomon. We 
will discuss them later on from their positions which they 
typify. 

While Aaron and Hur held up Moses' hands to fight the 
first battle against Amalek, Joshua took the leadership 
over Israel in the battle. It required both Aaron and Hur 
to sustain the power of the spirit, as is in the hands of 
Moses, in order to assure success in the battle in which 
Joshua was captain. Joshua here takes the type of Jesus, 
and hence he takes the leadership of Israel in the gospel 
land of Canaan. Therefore Caleb is with him necessa- 
rily as His son and the spirit. 

Joshua, for reasons that Christ came in the end of 
the law, also came in the end of the type here after the 
removal of Moses before the children of Israel crossed 
Jordan. They were to prepare victuals and were to pass 
over the river within the third day to possess the land. 



THE CHILDREN OF ISRAEL 1 6 1 

This is the way exactly that the gospel came in the last 
day when the fourth corner is to be added, the possession 
of Canaan takes place. Here Joshua renews circumcis- 
ion, just as Christ cleanses us from all sin; here near 
Jericho the angel of the Lord appeared unto Joshua and 
informed him that he was to take the captaincy in which 
Joshua loosed his shoes from off his feet, because the 
ground on which he stood was holy ground. Therefore, 
the necessity of the death of Christ, in the removal of 
His shoes for that of the Spirit of God. However, Joshua 
took off his own shoes. The Spirit of God is to wear the 
shoes of Christ and not the minister of the gospel, 
The six days in which the warriors are to go round the 
city one time each day is a type of the law dispensation, 
in which it ends on the seventh day, when they are to go 
round seven times, and the priests are to blow with the 
trumpets every round. The last round must be a long 
blast of the trumpets of rams' horns, power of obedience. 
Then the wall fell at the last round of the seven cycles. 
After the fall of the wall "ascends up every man straight 
before him." This is a straight way, not the strait or 
difficult way, such as they had up to this time. But after 
the wall, on which the larlot lived, was laid down level, 
there was not one stone on another ; then the children of 
Israel went up straight into Jericho. This was the same 
city to which the man was traveling when he was half 
killed. I am sure that Christ carried this man to an inn 
in this same city, in just the way that Joshua carried the 
children of Israel to Jericho. The ones that were armed 
were to pass before the ark of the covenant, in the same 
way that the minister of the gospel who is armed with the 
spirit of truth is to pass into the spiritual Jericho of 
Canaan. The armed men went before the priests who 



1 62 THE TRAVELS OF 

went in advance of the ark. The priests represent the 
head of the law. The ark of the covenant was the con- 
tainer of the law and the Levites bore the ark of the law. 
The rearward in the march came on behind. We take the 
figure rearward in adverse, who comes after the law, as 
in this day we are in the rearward of the law. Rahab 
was saved and placed without the camp in just the way 
the law r is to-day. She is a type of the condition in which 
the body of Christ existed up to this time when she lived 
on the walls of Jericho. She no longer lives in the camps 
but by the camps. We will best show the condition by 
quoting what Joshua said to the children of Israel : "And 
Joshua adjured them at that time, saying, cursed be the 
man before the Lord, that riseth up and buildeth this 
city Jericho: he shall lay the foundation thereof in his 
first-born, and in his youngest son shall he set up the 
gates of it." 

This building has reference to Israel alone ; because it 
says the man before the Lord. The dead Egyptian can- 
not build any sort of a city in Canaan or anywhere else 
for Israel. If another city of Jericho is built it will be 
built by Israel; and thus the first born has reference to 
the law character of Israel, who is born when Israel is 
delivered from Egyptian servitude. His second birth 
has reference to the resurrection from the law in baptism 
under the leadership of Joshua, who is the type of Christ. 
The second son or youngest son has reference to the 
spirit of Christ. When Christ rebuilt Jericho he was the 
second son, when his body suffered death in order to lay 
the foundation for the new city or New Jerusalem in 
type. The work of Christ in building His Church in the 
world, as a militant body, is only the means of entering 
the triumphant body. So it is also a type of that house 



THE CHILDREN OF ISRAEL 163 

not made with hands, or by the power of man. We, as 
the children of God, organize militant bodies out of the 
material which God prepares for the building. Then the 
gates referred to here are the apstles. There are three 
apostles on each side of the building, one in each of three 
gates on each of the four sides of this complete structure 
which Christ rebuilds in the city of Jericho. The three 
gates are emblematic of the trinity on every side. The 
building does not come to us until after the death of 
Christ; that is, until each of God's children sees Christ 
die. When Christ taught the doctrine that it is needful 
that I die in order that the comforter come, He had as 
much reference to His children before He came to the 
world as He did to those who are born after His death. 
It would be inconsistent that the children of God in one 
age is saved eternally differently than at another age. 
As to the truth of this dilemma, the children of God 
everywhere ought to be able to see that the promise of 
salvation before the earth, was just as sure as it was 
after He came to the earth. If this is not true, then all 
people who lived and died before the coming of Christ 
were lost. On the other hand, we may argue that while 
the gospel was not sent to God's children until after the 
coming of Christ, the gospel then is not to save souls 
eternally. It seems that any one ought to be able to see 
the truth of these conclusions ; because they are founded 
on plain Bible facts, taught in all the books of the Bible, 
either shades and shadows in the Old Testament, or by 
plain evidence in the New Testament. The new regime, 
or law of existence of the people of God, came according 
to the purposes of God in carrying out the cycles of life 
which make up a proper type of that life to come. 
Joshua came as a type of Christ and the two spies as a 



■i 64 THE TRAVELS OF 

type of his life and the life of the spirit, which is to 
search out the land of Canaan. Of course, they went to 
the legal house in Jericho, because Christ went to the 
legal house to get the material out of which the militant 
body is composed. Christ did not come to the world in 
order to make a new way to save souls eternally. He 
came the way. He was the way before He came, just as 
much so as He was after He did come. In the same way 
that He does not send the Holy Ghost to comfort us and 
make us new creatures or to make us sons of God; but 
He comes in both instances because we are God's sons 
and daughters. There was no necessity for the appear- 
ance of the New Jerusalem to come to the earth until 
after the death of Christ ; yet the Spirit of God comforted 
His children from at least since the days of Seth. I think 
it came to Adam and Eve in the same way that it comes 
to us. As has been stated, Christ had to come at some 
time according to promise; but His coming at one time 
or at another made no difference in anything but a time 
salvation. We are merely raised to a higher knowledge 
of the perfections of God after the coming of Christ than 
we were before His coming. Abraham's faith saved him 
in the same way it saves us to-day, and this salvation was 
not eternal. Really, eternal means without beginning 
or ending. Then to have eternal salvation could mean 
nothing more than coming into possession of something 
that belonged to us. Salvation is an abstract term, and 
cannot exist only as it applies to life in a saving sense. 
If it be without beginning or ending, it surely applies to 
something of us or in us that had an existence before 
the world was, in the same way that it follows us after 
death of the natural body. It has such a broad scope that 
renews something of us that is impure and makes us 



THE CHILDREN OF ISRAEL 1 65 

a fit companionship for God, something that God claimed 
in us that goes wrong by our conduct and requires right- 
ing which we can't do. We have to be born again, is 
the conception of the scripture to illustrate the renewal 
of our existence in relation to this eternal principle. 
Going out of one state of existence into another is being 
born again. Before being born the first time we have no 
separate existence of ourself. If we are born again, it 
follows that we again have a dependence on some similar 
claim to a motherhood in which it is best for both mother 
and son that we are born. This second state of existence 
into which we are born is the Kingdom of God. We are 
at this second birth capable of entering the Kingdom of 
Heaven, under condition that Christ comes to us and 
shows us that He is our Saviour. He is just as sure to 
come as we are born again, because God says that when 
He begins a good work He will perform it, or finish it, 
until the day of Jesus Christ. If it is finished then we 
have a right to this heritage of eternal life. If the work 
is not begun in the individual at no time, it is evidence 
that that individual has no right to eternal life. 

We are not to be the judge of who is an heir of God, 
until the heir comes in possession of his inheritance. 
The things which he shows to others, that makes the visi- 
ble heir know that these same things belong to him, 
brings the two into a brotherhood which begets all the 
pleasant relations of obedient brothers. I can remember 
when I was a boy how admiringly I looked on a big 
grown brother, and how great and strong and handsome 
he was in my estimation. There was something mutual 
about us that made him appear to me as he was. He had 
looked on me with a loving, strong, protecting care, 
which gave me the estimate I had of him. He carried 



1 66 THE TRAVELS OF 



me on his shoulder and gave me other similar evidences 
of his affection for me, is the reason of my affection for 
him. 

We should be just as ready to show our loving kindness 
to one of the little children of God as His children as the 
big brother does to the little one when he sees that the 
little one is a member of his family. The little one 
not necessarily is a member of the same church organi- 
zation, because being a member of the church means that 
we are to go actively to work in the vineyard of our Mas- 
ter and try to show the little weak brother that he has 
privileges in the same work with us. We must tell him 
that we, too, feel little and weak; and that we don't go to 
the Lord in our own strength; that we are weaker than 
any of the brethren, because we feel that way about it. 
We couldn't rebuild Jericho at all, after the Lord had torn 
down the walls with a miricle, after making a dry pas- 
sage across Jordan, and then placing in our possession 
the city by making daily rounds about it. The last day 
we are to go seven times around it, by rehearsing all the 
other six days and that one as well. When we are in 
possession, what need then to rebuild another, around 
which we must travel again with Joshua. It is ours now, 
and the one which Christ builds is a pure one with all the 
costly elements of Heaven in it. It requires a death to 
rebuild Jericho. Israel burnt the city with fire; all the 
people of it were burned, except Rahab and her father 
and mother and brethren and all she had, and all her 
kindred, and left all they had saved of her house without 
the camps of Israel, where they are to this day. Her 
family represents the condition of Israel before regene- 
ration into Christ's Kingdom, or else she wouldn't have 
been an harlot in Canaan. She is still an harlot in Israel 



THE CHILDREN OF ISRAEL 1 67 

after her retention there. She must take her position 
without the camps. Therefore she is not a member of 
the Church organic or militant. She doesn't remain on 
this side Jordan, either, for they are the fighting part of 
Israel, the machine to do the talking with. The harlot 
is the child of God saved by the camps, who is not a 
member of the church. She is the paramour of the in- 
habitants of Jericho, under the same government of the 
same king and lives on their protection, rather than 
within their protection. She is known to them in Jericho 
as an harlot, in the same way that the non-membership 
of God's children are known to the world. They live on 
the walls of the common law, or the protection of the 
common law from which they are moved by the two spies 
before the wall is torn down and the city of nature de- 
stroyed. The miricles being done by God toward Israel 
in making dry passages through the sea of life and the 
river of death, leaving nature drowned in the sea and 
the princes of the law buried in the river of death, res- 
urrecting Israel to life and liberty in the wilderness, and 
raising the disciples from the bosom of death to a new- 
ness of life, as a pile of stones in Gilgal near Jericho. 
Then it was that the hearts of both Jericho and the 
family of the harlot melted. The natural man is always 
afraid of the miracles of God, as well as the children of 
God fear the violation of the law of God. The natural 
man fears such things as storms, lightning and thunder, 
great depths and great heights, the great depths of the 
sea of life, as well as the great heights of eternal life. 
While the Israel of God within the natural man has the 
Godly fear of the miraculous events of God, yet he looks 
on with admiration of fear, a fear which is said to be the 
beginning of wisdom. This fear had no saving influence 



1 68 THE TRAVELS OF 

of the inhabitants of Jericho; but it did of the harlot, 
who protected the spies, and in consequence was saved 
as by fire by the two spies or gospel and spiritual dispen- 
sations. We rather enter the spiritual from the gospel. 
The battle of Jericho was the gospel; the rebuilding of 
Jericho by Christ is the spiritual in which we find rest, 
after the walls are thrown down by the battle. When we 
go straight up into the city we set fire to everything, 
except the silver and gold and the vessels of brass and 
iron. They are put in the treasury of the house of the 
Lord. The silver and gold and these vessels are not used 
as money value in the house of God, but the gold and sil- 
ver represent that part of a man which is saved from the 
burning. Also the vessels of brass and iron are saved as 
containers. Job says, "Is my flesh of brass ?" If so it is 
a vessel to be saved. Paul speaks of the sounding brass 
and tinkling cymbal when he is without charity or the 
love of God. The cymbal is a steel instrument made of 
iron used in making music. No iron tool was used in 
building Solomon's temple, which is a type of the spirit- 
ual temple which Christ built out of Jericho, or rather 
on the site of Jericho. These vessels, however, are 
stored away in God's sanctuary. The iron tools of God 
were used in the forests of nature to prepare the mate- 
rial for this building of Solomn. The vessels were run in 
pits in furnaces after the metal was melted out of the 
ore of nature. God makes one vessel to honor and an- 
other to dishonor. He has the right as the owner of the 
material of all kinds to make of this material what He 
wants for His purposes. No one will presume to say that 
this old Adam man is not the same Adam that lay in it's 
mother's arms as a babe. It grows up to manhood in 
Egypt, and then God sends Israel in contact or in it there. 



THE CHILDREN OF ISRAEL 1 69 

Israel crosses the sea of life and God drowns the Egyp- 
tian. Then the Egyptian has lost his supremacy and is 
as dead. Yet when the law come to Moses the Egyptian 
revived and Israel died, that is, died daily. We carry 
this Egyptian on as a revived natural man. You were 
only half killed after crossing the Red Sea is apparent. 
This revived Son of God goes on with us, while we die 
daily, until we get to Jordan. Then we emblemize another 
death, burial and resurrection in the river of Jordan. 
The twelve princes are buried, emblematic of the ele- 
ment of the dual man of the law, which had been dieing 
daily, and which is now buried in baptism and the same 
Israel raised as the disciples of Christ to preach the gos- 
pel. Israel is now prepared to serve God in this figure 
of allegory. The first death was the natural man; the 
second was the spiritual man. Israel is the one raised 
to a newness of life, justified by the leadership of Joshua 
as a type of Christ. Moses and Aaron, who are of the 
law, did not lead Israel into Canaan through baptism. 
Christ must do this. These are shadows here leading 
up to Christ. 

We will take the dead Egyptian as the natural man, 
dead so far as his supremacy over the Israelite is con- 
cerned. He had the supremacy in Pharaoh's kingdom 
in Egypt. Now he is drowned when he passes the divid- 
ing line between Egypt and the wilderness. All the 
country between the crossing of the Red Sea and the land 
of Canaan proper is called Canaan, under the rule of 
Solomon, the spiritual kingdom, because all that country 
was at peace under his reign. There was no wars during 
his reign. Then when the Egyptian revived or came to 
life it came to life in just this way: When the holy law 
of God came in the ten commandments and the ordi- 



170 THE TRAVELS OF 

nances in the Levitical laws, they came to Israel as such. 
But the Egyptian, as a natural man, construed these 
laws are belonging to him, and began to comply with the 
moral aspect of them in this way: He took the seventh 
day literally and decided that to rest nature on that day 
was the meaning of that commandment, and hence pro- 
ceeded to comply with that feature of it only. There 
was a demonstration of this fact in the worship of the 
calf as elements belonging to Egypt. To honor his father 
and mother was only to give respect to his earthly father 
and mother alone, that his natural life might be long in 
its sphere. This is as far as he can go in his reasoning. 
In fact he knows nothing of the spiritual honor here re- 
ferred to as applying to Israel. So it is in all the whole 
laws, both of which are given to Moses. As children of 
God they both visited the ten commandments as well as 
the ordinances of the Levites. The Egyptian not being 
subject to the most important phase of these laws and or- 
dinances adhered to the one side only of their meaning; 
hence he revived to this part of them only. This part of 
the two Adam men exists in us all to-day in the same way 
it did on the occasion when the allegory was written by 
Moses. "When the law came sin revived and I died." 
Pharaoh is the spirit and the Egyptian is the house over 
which the spirit rules the Egyptian. Israel moved, as it 
were, into the house of Pharaoh and became the subject 
of Pharaoh until it was delivered from Egypt. The de- 
livery was from the rule or kingdom of satan as Pha- 
raoh. Satan revives when the law came over Israel. The 
law was not given to Israel in Egypt, but in the wilder- 
ness, which is a state of life and not the law. The law 
was given to Israel while in this state of doubt, in the 
wilderness, because wilderness is a type of doubt. Let's 



THE CHILDREN OF ISRAEL 1 7 1 

keep in rnind that the flesh is the temple or house and 
that the Egyptian, as the house of Egypt, was washed to 
the shore of the wilderness in which the Mount of Sinai 
was located. This Mount of Sinai was not in Egypt 
under the rule of Pharaoh. We are delivered from the 
rule of Pharaoh, because we are taken out of his realm 
or kingdom. He can never legally rule us, except while 
we are in Egypt, because he is king of Egypt and not 
over the country or state of existence in which we live in 
the wilderness of Arabia. The country of Arabia extends 
all the way from the crossing of the children of Israel at 
Suez to Canaan. The country of Canaan in the days of 
Moses was Palestine in the days of Christ. The same 
country of God, but it was under a different state of habi- 
tation in every political change. Egypt belonged to God 
when Joseph was sold there ; but it was under the politi- 
cal rule of Pharaoh at that time. God begins to show 
the relation that both Egyptian and Israelite bear to Him 
in Egypt when He begins the work of regeneration. 
Both people together are not a generation of God. Israel 
must be regenerated by taking them out of Egypt, or the 
realms of the rule of satan. The war in Heaven has 
begun and satan is cast out of Heaven. Isaiah refers to 
this condition as the daughter of Zion when he says: 
"And the daughter of Zion is left as a cottage in a vine- 
yard, as a lodge in a garden of cucumbers, as a besieged 
city." The lodge of Israel in Egypt is not the house of 
God, only a lodging place for Israel. The cottage is in 
the vineyard of Canaan, because we have no abiding place 
in the wilderness where the law is given. The besieged 
city is in Canaan also as a type of the city of Jericho. 
The spies were to view out Jericho, where the daughter 
of Zion dwelt on the wall. Israel here comes as a type 



1 72 THE TRAVELS OF 

of regeneration with the type of Joshua as Christ and re- 
lieves the harlot from the wall of the city. The wall of 
the New Jerusalem is not New Jerusalem. The wall is 
the protecting power of the city; and the harlot 
lived on the protecting power of the King of Jericho. 
This king had the different nationalities of Canaan, 
even inhabitants of other nations outside of Ca- 
naan, under his rule. If you live in a king- 
dom you must be subject to that king over the kingdom. 
Yet God is King of Kings and Lord of Lords. He rules 
every nation according to His purposes. If this is not 
true God wouldn't have permitted Joseph to be sold into 
Egypt. Joseph told his brethren that it was the work 
of the Lord to preserve Israel. Then Christ was to pre- 
serve the seed of God. A seed will grow in whatever soil 
it is placed. When Israel was sown in good soil she bare 
three kinds of crops — some thirty, some sixty and some 
one hundredfold or per cent. They grew but thirty per 
cent in the wilderness ; under the law of God and the law 
of Christ they bear sixty per cent; under both God and 
Christ and also under the instructions of the spirit, 
Israel bears one hundred per cent. It is the condition 
into which Israel is placed as to what sort of a crop yield 
she produces. All ground in which Israel was planted to 
grow crops is good ground. She bore no fruit whatever 
in Egypt, except to make brick and build treasure houses 
for the evil spirit. She did not serve God there as a crop 
yield, did not farm at all. 

In the wilderness Israel bore fruit to the law only, the 
Mosaic law. This crop yield may bear thirty per cent, 
which is practically one-third of the unit of strength of 
production ; that is, one-third of what is capable of being 
grown under the influence of all three of the trinity. 



THE CHILDREN OF ISRAEL 173 

The same line of thought is carried out when the parable 
of the tares growing in the wheat is used to illustrate. 
The tares are sown when sin revives. They are threshed 
out and burned in Canaan, as in the gospel. The rest we 
find is after the battle, in knowing we served God with 
our best ability. Therefore, when sin revives in the law 
the tares are sown by the evil spirit. The reason the 
tares are sown is because we render ourselves servants of 
the evil one by disobeying God. We are here under a 
system of laws, in the observance of which we live to 
the blessing in the doing; but we die in the disobedience 
of them, that is to the enjoyment in obedience. Yet Pha- 
raoh is not king any more with us. We never see him 
anymore in the capacity of a king over us. We may 
serve him at will, and then we may say to him, as Christ 
did, "Get thee behind me, Satan." 

When Christ comes to an individual He takes his disa- 
bilities on Himself and thus relieves him of the system of 
life in the wilderness. In the first epistle of John we 
learn: "Whosoever commiteth sin trangresseth the law: 
for sin is the trangression of the law. And ye know that 
he (Christ) was manifested to t&ke away our sins; and 
in Him is no sin. Whosoever abideth in Him sinneth 
not : whosoever sinneth hath not seen Him, neither known 
Him. Little children, let no man deceive you: he that 
doeth righteousness is righteous, even as He is righteous. 
He that commiteth sin is of the devil ; for the devil sin- 
neth from the beginning. For this purpose the Son of 
God was manifested, that He might destroy the works of 
the devil. Whosoever is born of God doth not commit 
sin; for his seed (Christ) remaineth in him; and he (the 
one born) cannot sin, because he is, born of God." This 
scripture should be a great consolation to the man of God. 



174 THE TRAVELS OF 

This shows that before we are born of Christ we commit 
sin; that is, before we know Christ. The reason we do 
not commit sin is because the seed of God, which is 
Christ, is in us and we do not consent to sin. We violate 
God's law, but while doing it Paul says we do not consent 
that it is right. Therefore, we do not sin. Sin, too, is 
always present when we would do good ; therefore, when 
we begin to do good we are under the law, and then sin 
revives and I die. This death in the law is a type of the 
death we die when under grace; and Paul says that it is 
no longer I that sin, but sin that dwelleth in me. There- 
fore, in going into the gospel kingdom the princes of the 
law are buried in the river of Jordan and the disciple 
is raised to life in Canaan. These are only shadows 
which point to the substance. 

The twelve stones left in the bed of the river of Jordan 
can mean nothing less than the burial of the Mosaic law, 
or the life rather under that law. The resurrection of 
the twelve stones taken from the place where the other 
twelve were left can, from the same conclusion, mean 
nothing less than a type of the apostles of Christ in the 
gospel kingdom as an altar on which the gospel minister 
must depend for the life of Christ, for the manner of the 
life of Christ. These twelve disciples of Christ are only 
the substance, as it were, of the twelve tribes of Israel. 
These tribes of Israel are shadows thrown back from the 
apostolic age. All the writers of scripture, outside of 
the apostles, were prophets, prophesying of the coming of 
Christ. Because of the new gospel, we may walk on the 
old or the prophesies outside of the New Testament. 
Then the prophesies may be regarded as shadows of the 
substance found in the gospel. Therefore, what the old 
writers say portrays the life of the Christian. The laws 



THE CHILDREN OF ISRAEL 175 

under which the children of Israel lived will then be an 
emblem or picture of the laws that are written in the 
minds and hearts of Christians. We try every day to ob- 
serve the laws of God as delivered to Moses. We are 
just as incompetent to keep these laws inviolate as were 
the children of Israel. The allegory of the travel of 
Israel is only a portrayal of our lives before we meet 
Christ as the substance. If it were not so it would not 
have been necessary to have the life, death, burial and 
resurrection in order to make us followers of Christ. 
Every incident in the figures of prophecy from Moses 
to the apostolic age clearly show this epoch of Christ. 
The Bible itself begins with the creation of all things, 
ending in the last piece of workmanship of God in man 
as a type of Christ. His coming into the world was the 
last act of God toward man ; his resurrection was a com- 
plete verification of His identity as the saviour of the 
children of God. Therefore, the promise of the visitation 
of the spirit as the complete relation of the trinity toward 
us, should be, for the same reason, a fact with us as chil- 
dren of God. The minister of the gospel can feel, there- 
fore, sure of the sustaining influence of the Spirit of God 
to direct him in the way of truth, which is the way of 
Christ. Any one of God's children has the same influ- 
ence brought to bear on him as has the minister of the 
gospel. Thus all the three dispensations are brought to 
bear in the allegory to show the work of the trinity in all 
ages of the world. 



i 7 6 THE TRAVELS OF 



CHAPTER XIV. 

THE TRINITY ON ALL AGES OF THE WORLD. 

Christ came according to promise, while the work of 
God went on before His coming in just the same way 
that it did after the coming of Christ. If there should 
be a different system of salvation before the coming of 
Christ to that after the coming, then there would be a 
different God; or else the people saved before the flood 
would be saved differently to the manner in which they 
are saved since the coming of Christ to the world. God 
says, "I am God and change not, therefore ye sons of 
Jacob are not consumed/' This scripture applies to the 
state of man before God leads him through the law dis- 
pensation. Then it becomes necessary for Christ to come 
to this same son of Jacob and take on himself the disabili- 
ties of the Israelite of man, that He may bear our sins 
all the day long. It is such a mysterious difficulty to 
grasp the detail work of the whole system ,that the chil- 
dren of God are often at sea as to what is the true mean- 
ing. If it were possible to understand the correct work 
of each person in the Godhead, the whole of the Rible 
would open up to us clearly in every figure of speech 
used. Rut this knowledge is not learned by the natural 
man. It comes by revelation, the same power to receive 
it that it took to write it. Christ taught the disciples 
that it was not given a certain class of persons to under- 



THE CHILDREN OF ISRAEL 177 

stand what He taught; but that it was given to the dis- 
ciples to understand Him. That the necessary element 
was in the disciples to understand Christ was clearly 
what He meant to convey to them in this assertion, for 
they failed often to see what He meant to convey at 
that time; yet it was made plain to them after He left 
the world, when the office of the third person in the 
trinity was set up. The work of the trinity was to teach 
all things to the child of God. Therefore, the incomplete 
work before the trinity is established in the man of God, 
unfits him to see all things. It is a growth. We take any- 
thing that grows in nature to show the growth of grace 
in man. The fruit tree was used when the scripture was 
made ; that is, the elements of fruit are in the tree before 
the fruit develops in the tree. It requires a process of 
development before the fruit is manifested on the tree. 
It requires the heat and moisture to develop the life in 
the tree so that fruit may grow on the tree. The natural 
sun is taken as a type of Christ. The sun generates all 
the heat that comes to the earth from external sources. 
So Christ is the source of that heat used necessary to 
produce a growth of life in man. Moisture is taken as a 
type of cleansing, or a cleanser. It is that part of the 
blood which is called serum, or the watery part, which 
conveys to the parts of the body the food properties car- 
ried in it to produce a growth to sustain the body as a 
whole. The food in the water serum is not that princi- 
ple which we call life, but it sustains life by supplying 
the necessary elements to the body to keep the body in a 
normal condition. The body is not the life either; but 
the body must be properly sustained, that life may remain 
in it. The water is only a carrier in this sense, or a me- 
dium of conveyance. Then if the power of Christ, as is 



178 THE TRAVELS OF 

a type of the heat of the sun, comes in contact with the 
water of salvation, or the cleansing element in water, 
then it follows that the light of the sun is the life of man. 
In this sense the light is knowledge in the same way that 
the blood elements in the blood sustain life in man. Life 
must exist in us before the heat and moisture generate 
growth and development in man. How did this life or 
principle of life become implanted in man? This very 
question is what we all stumble over in one way or an- 
other. The principle of life exists in the individual. It 
existed in the Egyptian as well as in the Israelite; but 
when they both come together they produced the dual 
man. The Egyptian was killed by God himself and the 
Israelite was saved. When Israel left Egypt it left the 
natural world and left the natural man in the world. 
This natural man is an element in which sin exists. Sin 
cannot exist in the Israelite after the new birth, because 
we are taught that the one born of God cannot sin. We 
know that we do sin. Therefore, the sinner is the one 
coming to life after regeneration. Who is that one? It 
is not evidently the Israelite, because he came through 
the sea of regeneration or the cleansing water of re- 
generation alive and glorifying God. The Egyptian was 
washed in this water, covered up entirely, so that he died. 
After his death he was thrown out of the sea on the side 
of Arabia away from Egypt on the opposite side of the 
sea from Egypt dead. When the law of God was given 
Israel, sin revived or came to life. Israel was not dead 
at that time, but the natural man was dead. Sin could 
not exist in Israel per se, as we have shown. Israel was 
made free from the bondage of sin when it was taken out 
of Egypt. We are now in that state of life in which Paul 
says that it is not I that sin any more. Sin could not 



THE CHILDREN OF ISRAEL 1 79 

exist except in the natural man. Therefore, the natural 
man came to life and the never-dieing part of him had to 
carry this load of sinful flesh the balance of his days, as 
is self-evident. The law of God, however, came to Israel. 
We are taught that the natural man is not subject to the 
law of God, neither indeed can be. Therefore the Egyp- 
tian cannot be subject to the laws given Israel. Yet the 
Egyptian must be subservient to Israel or else they could 
not go together as a dual man. 

We are now no longer under the law of sin and death, 
but under the ordinances of God in the law given to 
Moses. These were actual laws given the Israel of God 
in the dual man after Israel was taken out from under the 
laws of sin and death. We call the state of life in Egypt 
under the rule in Egypt sin and death. Yet sin is the 
violation of law, and brings death; the sting of sin 
poisons the Egyptian body, which results in his death in 
the sea of life through which both natural and spiritual 
man began the march out of Egypt. It was all under the 
direction of God, both death and salvation. The law of 
God brought to life death and caused life to begin to die, 
the life of Israel under the law of God. This is explained 
by watching further the illustration of the circulation 
of the blood. The elements to sustain life were carried 
by the water in the blood; in the same way the waste 
matter of the body is carried away by the same agent of 
the water. So that the water of life carries the sustain- 
ing grace of God to us, while the same water of life car- 
ries away from the body death. How is this death re- 
moved? It is thrown off by means of the five enunctories 
of the body. These five enunctories are involuntary or- 
gans of the body, so that they are a type of the involun- 
tary laws of God as applied to us in the defense of our 



180 THE TRAVELS OF 

bodies to protect us from the death poison of the dead 
matter being disposed of in this process. They repre- 
sent the weapons of the defense of the Israel of God, that 
never-dieing part of us. Yet Israel suffers when the or- 
gans fail to perform their proper functions of office. 
These organs are to protect Israel. The food comes from 
without the body, but is prepared within. It is not 
everything we eat that becomes food ; that which is indi- 
gestible is thrown off as hurtful to the body. So it is 
by the protection which God gives us. 



THE CHILDREN OF ISRAEL 1 8 1 



CHAPTER XV. 

THE LAW OF MOSES. 

Under this law of moses, or the law given Moses by 
which Israel is governed, we are carried on in this process 
of digestion until the end of life. Christ comes in the 
process and takes off the possibility of destruction of 
Israel by this dead body. We suffered under these laws 
of God by constantly violating them; in the same way 
we suffer from the violation of the food supply coming 
in contact with the organs of digestion and assimilation. 
We would soon wear out and die from these defects ; but 
when we are half dead Christ came to us, being the end 
of the law to them who are under the law. He saves 
Israel in the same way that He saved himself. He lived 
a perfect life ; therefore He makes our lives perfect. He 
died a death of resignation, died to the world. He makes 
us die in the same way and sustains us in the same way 
He sustained himself. He rose from death and ascended 
to God. He will in like manner cause us to rise and 
ascend to God. We cannot do any of these offices under 
which God places us. It was just as necessary that 
Christ took on himself flesh and blood to represent the 
natural man in order for the final resurrection as it was 
for him to be God in order to be able to perform the 
functions of the life He lived or the death He died or 
tne resurrection performed. He said He laid His own 



1 82 THE TRAVELS OF 

life down, and had the same power to take it up again. 
So that He is the same Christ after the resurrection as 
He was when we were made in His image and after His 
likeness. We were resurrected out of the Red Sea into 
one state of existence out of another; the same man 
crosses the river of Jordan under a different officer of 
conduct in this second death and resurrection. The first 
death was the Egyptian, and he was revived ; the second 
death was Israel, for whom Christ died. We say Israel 
died in crossing Jordan; but Israel did not actually die. 
It was only a death, burial and resurrection of Christ's 
body for us as a type. Neither did Joshua die under 
the transformation of this passage as a type of Christ. 
He led the children of Israel on until his office expired as 
the body of Christ. When Joshua died another leader- 
ship was established in the order of the providences of 
God. Just as in the death of Christ, there was an inter- 
val of time when Israel was left to herself before she 
recognized the existence of the comforter or Holy Ghost. 



THE CHILDREN OF ISRAEL 183 



CHAPTER XVI. 

THE JUDGES OF ISRAEL. 

The judges of Israel represent the different families 
of the tribes. The first selected by God was Judah. 
Out of his tribe finally came Christ as the true captain 
of our salvation. Judah selected Simeon to go up against 
the inhabitants of Israel with Him, with the agreement 
that he would go up with Simeon afterwards into his lot. 
Simeon was the second son of Leah and Judah the fourth. 
As a type, therefore, Judah represents the house of God 
and Simeon the law of God. The Levites were adminis- 
trators of the house of Israel and had no lot in his own 
name for this reason. Joshua died and left Caleb as 
the leader in the house of Judah; therefore Caleb will 
take the type of the fourth spirit in the united nations 
of Judah and Simeon. They took Jerusalem and set fire 
on the city. 

The Amorites, the tribe of the elder daughter of Lot, 
forced Saul to the mountains, but the house of Joseph 
prevailed and made the Amorites tributaries. So that 
they had to pay to the house of Israel tribute. Yet when 
Joshua died and all the elders who lived cotempora- 
neously with Joshua, the people following, did not know 
the Lord. After the death of Christ up to the coming of 
the Holy Ghost to Peter, that generation did not know 
God; that is, they were ignorant of the coming of the 



1 84 THE TRAVELS OF 

Holy Ghost, in which they were not acquainted with God, 
with the plans of God toward His people, so that the 
house of Joseph, who was a type of Christ, succeeded in 
bringing the bastard nation of the Amorites to pay trib- 
ute to the whole house of Israel. 

When the children of Israel did evil in the sight of the 
Lord again the Lord strengthened the hand of Eglon, the 
king of the Moabites, which put the tribes of Israel under 
the rule of the Moabites, the descendants of the younger 
daughter of Lot. They remained under this foreign na- 
tion for eighteen years. We must remember that the 
country of Moab is on this side of Jordan on the east 
side, the side from which the sun shines into Canaan. 
The Moabites then would obstruct the light of righteous- 
ness from passing over Jordan in the resurrection from 
the law into the spirit land. How, then, must this ob- 
struction be removed? The service to Eglon by Israel 
was not a full complement of twenty years, which would 
have consumed the two eras of the spiritual kingdom 
here typified; but the Lord was only allowing the chil- 
dren of Israel to reap of the sin of worshiping idols, and 
thus allowed Eglon to possess the city of the palm trees 
an indefinite time of eighteen years. 

Now, since Israel had paid the debt, they cried unto 
the Lord for mercy. He always hears such cries. Really, 
when we consult our own experiences in paying such 
debts we make very little complaint until the Lord makes 
us feel the full weight of compensation when He raises 
up for us a deliverer from the tribe of Benjamin. Ehud 
was the leader for Israel on this occasion, and he carried 
the two-edged dagger on his right side, he being a left- 
handed man. The sword of truth is always on the rignt 
side, in the same way that the wise man's heart is on his 



THE CHILDREN OF ISRAEL 185 

right and the fool's on the left side. The dagger, how- 
ever, was placed on Ehud's right thigh, representing 
strength in his walk. Ehud carried a present from the 
Lord in the strength and execution of the sword of truth. 
Eglon thought Ehud was sincere, according to his con- 
ception of God ; but when the servants of Eglon were dis- 
missed from his summer parlor, Ehud pierced the dagger 
into the fat abdomen of Eglon, where it remained, be- 
cause the skin prevented the withdrawal of it. The dirt 
or filth came out and Eglon died, while Ehud made good 
his escape during the time the servants waited for their 
king to open the doors of the parlor, that they might re- 
turn to him. When he did not open the doors they took 
a key and found him dead on the ground. 

Ehud escaped to the Mountain of Ephraim, the tribe 
of the younger son of Joseph, and blew a trumpet, when 
the tribe followed him to the fords of Jordan, and not a 
man escaped into the county of Moab, having slain about 
ten thousand of the lusty Moabites on that occasion. 
This was the full strength of the resistance to the spirit, 
as David killed his tens of thousands. 

Canaan now has a rest of eighty years, or fourscore, 
which is a full complement of the two dispensations of 
both 4 he law and the spirit of forty each. They are now 
driven out of Canaan into their own country ; that is, the 
soldiers of the Moabites are destroyed in Canaan. The 
country still remains over Jordan in the way of the child 
01 God as he comes through the wilderness toward the 
Promised Land. We must remember that the Benjamite 
led the battle at the head of the Ephraimites. Benjamin 
is a type of the spirit and Ephraim is a type of the Church 
triumphant. Ephraim got the blessing in like manner as 
Jacob did. 



1 86 THE TRAVELS OF 

So it is in the judges when Canaan disobeys God they 
must of necessity suffer the consequencies of going into 
bondage under their enemies. The enemy is always right 
in the bosom of the child of God and is continually ready 
to entice us away from God. It was so even with Christ 
himself; yet Christ did not yield to temptation as we 
do. Isaiah tells us : "I form the light, and create dark- 
ness: I make peace and create evil: I the Lord do all 
these things." Is it incredible that God would create 
evil ? Is it so that God tells Pharaoh to do certain things 
and then says to Moses that He will harden Pharaoh's 
heart that he may disobey God, that he may refuse to 
obey God ? Would any one be so presumptious as to think 
God capable of sinning, when God is not subject to the 
laws He gives us to obey? He is God, and besides Him 
there is no other God. The thing made or created has 
no right to say to the maker or creator of the thing why 
he made it so and so. It is under the hand of a sovereign, 
and can say to this live, and it liveth, or to this die, and 
it dieth. Even then, it has no law of its own ; it is under 
the law of its master or sovereign. A king absolute is 
not subject to the laws of his subjects. He may make 
laws and repeal them at will ; yet his subjects cannot. God 
is King of Kings and Lord of Lords. He can do no evil, 
because what He does He does it as a sovereign, and can- 
not be questioned even by kings. He is over all kings "as 
the King of Kings. Take another born of the dilemma : 
Would any be so foolish as to think anything occurs with- 
out the foreknowledge of God; that things happen as a 
coincidence? If things do happen then, God is not all 
wise; and if God is not all wise, some of His plans may 
fail on account of ignorance. If they do fail, all may 
fail, and if all may fail, then we may be a myth after 



THE CHILDREN OF ISRAEL 187 

life. In fact, what we do here may be a myth and we not 
know it. If God fails in one thing, salvation may be 
one of the failures or the contrary of life may be a fail- 
ure. If anything occurs contrary to the knowledge of 
God, then there are other gods besides the true and the 
living God. Is it not clear, then, that when "God de- 
clared the end from the beginning" that He knew all 
this declaration implied? Would the same chain of rea- 
soning in regard to the divinity of God be inconsistent to 
say that, as God made all things, He therefore knew all 
about all things He made. Then if God made the serpent 
that beguiled Eve, would it be any more inconsistent to 
say that He knew that the serpent would beguilt Eve 
and cause her unhappiness? Then if things are not just 
as God intended them, how are they? And if they are not 
as He intended them, He is a failure, and all His work 
may be a failure. If God is not perfect, the laws of na- 
ture may be imperfect, which we know is not true. If 
the laws of nature are not true, some great planet may 
run into line with our earth and crush the whole world 
out of line and thus destroy the whole universe of exist- 
ence. In fact, when God declared the end from the be- 
ginning it was that His whole counsel shall stand; not 
might stand, in case we did so and so. If there were not 
the opposite in all things, when could we know just how 
to place anything? If there is no evil, how would we 
know good; if no night, how would we know day; if no 
heights, how would we recognize depths? If there were 
no woman, how would the earth increase in mankind? 
If the earth increases in mankind, and some men disobey 
God, can't you see how inconsistent it is that God would 
be ignorant of anything that takes place on the earth. 
So far as disobedience is concerned, God saw this evi- 



1 88 THE TRAVELS OF 

dently from before the earth came into existence, because 
it was then that He perfected the plan of salvation. 
This very fact should be the ground and pillow of our 
hope. That we are a failure so far as being perfect in 
the laws of God are concerned, every one will admit. If, 
then, salvation could have come in any other way except 
through Christ, w T e would some of us be perfect. We 
know that Christ is the only perfect being on earth, ac- 
cording to record. If so, Adam and Eve were not perfect. 

If Adam and Eve w r ere not perfect, they were just as 
God made them; therefore they were evidently made just 
as they were made. They were capable of violating the 
laws of God or else they would not have violated them; 
hence, the necessity of a saviour before they committed 
a violation of God's laws. 

If Adam and Eve, then, should be so imperfect as to 
commit sin, why not say that this imperfection extends 
on down through mankind without regard to the act 
they committed? If as in Adam all die, why not under- 
stand this to mean just like Adam died we all must die 
who receive a law from God. If the all in the death has 
reference to the whole family of humanity, the all in the 
to be made alive in Christ would mean the same number 
exactly, because God says that the same number which 
die in Adam shall be made alive in Christ. 

The whole system of salvation consists in the death 
of the first born. Why not say, then, that all who are 
born again must first have died before the second birth. 
If the Egyptian died first in the process of regeneration, 
why was he not this Adam man? All men on earth were 
not Egyptians and did not die. The Egyptian was taken 
as a type only to illustrate about this very death we speak 
about in Adam. The Israelites all die in the wilderness 



THE CHILDREN OF ISRAEL 189 

who were in Egypt as a type of the death of the law or in 
the law. Would it be incredible also to say that they who 
die in the law of God must be made alive under the law 
of Christ? Death in the law is inevitable; life in Christ 
is just as conclusive. The child who is born in the wilder- 
ness will not die in the wilderness, because it must have 
lived in Egypt in order to pass through that stage which 
we call conviction of sin. In second Chronicles, when the 
good King Amaziah ascended the throne of Israel he slew 
the servants who killed the king, his father, before him. 
He quotes Moses in his book: "The father shall not die 
for the children, neither shall the children die for the 
father, but every man shall die for his own sin. ,, 

Ezekiel, in speaking of the proverb, "The fathers have 
eaten sour grapes, and the children's teeth are set on 
edge," goes on to show this condition of man under dis- 
cussion. He goes on to say: "As I live, saith the Lord 
God, ye shall not have occasion any more to use this 
proverb in Israel. Behold, all souls are mine ; as the soul 
of the father, so also the soul of the son is mine: the 
soul that sinneth, it shall die." There must be a law given 
before we can violate it. When a law from God applies 
to a person or persons, they are under that law. When 
the Adam of man receives a law from God he, just like 
the first man, goes under the law of sin and death as the 
first Adam did. The second Adam was the same person, 
but used as a type of Christ in relation to Eve, his bride, 
She violated the law as a type of Israel under the law. 
God placed them there in just the way he placed Eve 
under the law of death. The Church was under condem- 
nation of death ; but Christ redeemed the Church by His 
death, just as Adam redeemed Eve from death by going 
out of the garden with her by taking the forbidden fruit 



190 THE TRAVELS OF 

knowingly. He was not deceived as a type of Christ ; but 
the first Adam was deceived, because Adam says that 
Eve was bone of his bone and flesh of his flesh. She 
was therefore as much Adam as was her husband. Be- 
cause Christ was called the second Adam, the Lord from 
Heaven, was a verification of this position. His body had 
to die and it had to rise from the dead as well. Then, if 
a law be given the first Adam and he die, would it not fol- 
low that the same Adam would rise, too, again? Christ is 
put in comparison with the first man Adam. "The first 
man Adam is of the earth earthly, the second man Adam 
is the Lord from Heaven." The man part of Christ was 
from the earth, in the same way that Adam was, and was 
in this sense sure of death under the law ; but the second 
man Adam in the figure of Christ in Adam was inde- 
structible, because that Adam, like Christ, was not de- 
ceived; but went under the law to be raised just as Israel 
was in Canaan, because Israel is like Eve, it is bone of 
bone and flesh of flesh with Christ. She is an heir of 
God and jointly so with Christ, just the same as Christ 
with God after the sacrfice of the first man Adam« 
Would any man show any scripture that the second 
man Adam who went under the law of condemnation was 
lost? On the contrary, like Christ, he is the one saved. 
This second man Adam is a type of the one born again. 
Like Israel, the first man was under the sentence of 
death in Egypt, but like Christ Israel came out of Egypt 
saved, or resurrected from the Red Sea out from under 
the law of death. When Israel came to Egypt it was 
as Christ coming to an individual. The man born again 
is just as sure of salvation in all its phases as was Christ. 
Caiaphas prophesied that Christ should die and said 
that it was necessary for one man to die rather than the 



THE CHILDREN OF ISRAEL 1 9 1 

whole nation; and not only for the nation but that the 
children of God be gathered together as one who are 
scattered abroad. After this declaration of the high 
priest the Pharisees took counsel among themselves to 
put Christ to death. The manner of His death was not 
understood by the Pharisees. They were ignorant of the 
identity of Christ as the Saviour. Yet this was God's 
plan of salvation. It was necessary for Christ to die, but 
the Pharisees would have been far from killing him if 
they had known that He was the second man Adam. 
They thought He was the first man Adam. In fact, that 
was all they killed of him, the first man Adam. That 
part of Him represented the Egyptian; the part they 
did not kill, the second man Adam, was as the children of 
Israel. So we see Christ as the same preserver as was 
Joseph. 

John says in illustration, again: "Verily, verily, I say 
unto you, except a corn of wheat fall into the ground 
and die, it abideth alone: but if it die, it bringeth forth 
much fruit." The fruit of righteousness could not exist 
except through the death of Christ. It is interesting to 
notice the physical transformation of a grain of corn as 
it goes through the different processes to produce the 
ear. The ear represents a complete crop ; one stalk, how- 
ever, may bring more than one ear. Yet John used the 
stalk of wheat to illustrate from, which has but one head. 
There was no indian corn in that day in that part of the 
world. Wheat was called corn. The life of the grain is 
in the kernel or heart of the grain. The body of the 
grain is the starchy part of it that must die when germi- 
nation takes place. The rootlets of germination feed on 
the dead starchy product of the grain until it is all con- 
sumed, when the plant then seeks other sources of suste- 



1 92 THE TRAVELS OF 

nance. Then the plant, under the influence of heat and 
moisture, which are the same conditions existing during 
germination, begins to send out roots into the earth for 
food to sustain its life and growth. The air and rains 
and warm sunshine soon develop the stalk with an ear or 
head of grain. The earth is the world; the grain is 
Israel. The Egyptian cannot and did not produce right- 
eousness to God. You may say the grain was planted 
there; but Israel produced no crop in Egypt. It is true 
the Egyptian died on the border line at the parting of the 
ways. The grain begins its growth under the law of God 
in the wilderness and there began the consumption of the 
starchy matter for its sustenance as the law. This law 
died or was nailed to the cross of Christ when He died. 
Thus we have a type also of the death of the first man 
Adam when life began to manifest a growth. So that 
after the death of Christ also the spirit began its work of 
growth and began its yield of crops. The corn must have 
the water of salvation, which is a cleansing agent, and 
must also have the influence of the warm sunshine, 
which is a type of Christ as the sun, with the heat as the 
power of God. This growth begins in the wilderness, but 
does not yield any crop until it produces it in Canaan as 
a type. In the wilderness the sustaining grace of God 
comes in the manna from Heaven and not out of the 
ground as it does in Canaan. Israel ate corn the first 
time since forty years in Canaan. Here in Canaan, un- 
der the influence of the gospel, we get the full crop yield. 
In fact, the corn is the fruit of righteousness, and there 
can be no acceptable righteousness except through 
Christ.. Righteousness does not come by the law. There 
would not have been any necessity for Christ, if it could 
have come by law. Christ came in the end of the law, 



THE CHILDREN OF ISRAEL 193 

just as Joshua came immediately before Israel crossed 
Jordan into Canaan. This same grain produced will 
each one bring another ear of corn ; but each grain is a 
unit of itself and requires the conditions of being placed 
in the earth as Adam was in order to bring fruit ; or it is 
like Christ, whose Adam man must die before the spirit- 
ual growth takes place. Then it must follow that each 
man must die for himself, and thus become a sinner be- 
fore Christ comes and takes his feet out of the mirery 
clay and places them on the rock. In the law it is marshy 
and mirey, as in the wilderness. There is no Christ there 
as the leader. Of course, Joshua was a captain under 
Moses as the leader in the law ; but Joshua fought only as 
he was directed by Moses. True, the influence of Christ 
came all the way as a type, even at the beginning in 
Egypt, as the foundation of the world of God's children. 
John in Revelation says on this subject: "Blessed are 
the dead which die in the Lord from henceforth: yea, 
saith the spirit, that they may rest from their labors; 
and their works do follow them." If the law dies in the 
Lord, as the grain of corn, their works follow as a crop 
yield. If the first man Adam dies, it is an evidence that 
it will rise in some form. We can't say in just what 
shape it is. We know the green stalk comes from the 
grain; but all the beautiful growth and development 
comes through the promises of Christ as the heat of 
power over the water of salvation brought to bear on the 
life of the grain. These influences preserve a posterity 
in the Lord with its increase which belongs to the Lord. 
The Lord plants the grain and Christ produces the fruit. 
The Lord planted Adam in the Edon of his life and he 
died in the Lord in that state. That state was the 
Egyptian, Then the second Adam came under the law. 



i 9 4 THE TRAVELS OF 

not through deceit, but through choice, through neces- 
sity, like Joseph, to save a posterity in the earth. He was 
sold, exchanged for us, because we couldn't extricate 
ourselves from the fallen state in which we placed our- 
selves by reason of transgression. The plan of salva- 
tion was made before the transgression of the law, neces- 
sarily. There must always be a remedy to satisfy a 
transgression of the law. In the case of Israel it took 
a Christ from Heaven. In Canaan it takes the leader- 
ship of Christ. The difficulty of comprehension comes 
because we do not understand the office of Adam prop- 
erly. The great stumbling block comes in our way be- 
cause we are apt to look on the Adam man as a perfect 
character, incapable of sin. We know that the first man 
was made of earth, and in this sense is earthy, trans- 
ient. He was not made to live forever, because Christ 
would not have come as a saviour otherwise. Just why 
God made Adam subject to sin goes beyond mortal con- 
ception. We might theorize on the subject, but be unable 
to draw a logical conclusion to any, except to the man 
who lives and dies as Christ did. No man does that ex- 
cept through Christ, through Christ's promises, life, 
death and resurrection. There was no such elements in 
Adam, the first man, as were in Christ the second man. 
While Christ is the second man Adam He comprehends 
the first man as well, or else He would not have been 
called the second man Adam. He was both man and God. 
Paul says in the ninth chapter of Romans, in regard to 
Israel as men of flesh: "For I could wish that myself 
were accursed from Christ for my brethren, my kinsmen, 
according to the flesh : who are Israelites ; to whom per- 
taineth the adoption, and the glory, and the covenants, 
and the giving of the law, and the service of God, and 



THE CHILDREN OF ISRAEL 1 95 

the promises ; whose are the father's, and of whom as 
concerning the flesh Christ came; who is over all, God 
blessed forever. Amen." These Israelites are natural 
men, but used as a type of the sons and daughters of 
God. They are the never-dieing part of man, as a type 
of regeneration. They are a part of Christ, as Joseph 
was a part of Israel, as a type of Christ. But as concern- 
ing the flesh, Christ came to save them. The flesh part 
of Israel assumes its character when it comes in contact 
with Egypt, as an Egyptian, or natural man. We are not 
begging the question, but calling your attention to the 
facts of types here which must correspond to the sub- 
stance to which the details point in every phase of the 
subject. As the poet says, there are ten thousand charms, 
each detail being a charm. Israel comes under the law 
of sin and death under Pharaoh as the sting of sin. The 
result of the sting is to produce death, whether locally, 
as a part of the body, or as a whole. He is finally de- 
stroyed in the sea of forgetfulness as an enemy over 
Israel. He is the natural King over Egypt, and therefore 
rules Israel when it as a nation comes into his realms to 
live. He is no longer over Israel when the power of 
Egypt is broken or destroyed in the Red Sea. Yet when 
the law of God is manifested to Israel, as a new law over 
them, sin revives. If Pharaoh is the sting or whip of 
death, then sin revives when the law came; but while it 
comes to life it is out of its realms of authority, and can 
no longer be the King over Israel. Israel is now the 
stronger man or the Godman under the laws of God, just 
as Christ was under the same laws of God. He suffered 
in our stead in every particular that we had to suffer. 
He died like the Egyptian and rose for him in the final 
resurrection, where we hope that we will become sons 



196 THE TRAVELS OF 

and daughters of God. When Christ was baptized He 
rose for Israel at that time to show His relation to the 
law under which Israel at that time lived. Israel was not 
under the law of sin and death when she crossed Jordan 
as a nation. She left that law in Egypt. The law under 
which she lives in the wilderness is the law of life and 
death. They lived daily when they observed the laws of 
God, and they died daily when they disobeyed God's laws. 
This latter life and death is temporal or timely, and the 
life and death has reference to the never-dieing part of 
the dual man. Christ established His Church for this 
part of the man. The natural part of us is not subject 
to His laws in this world. Old nature goes on with us to 
our graves and continually sins, while the Israel of God 
goes on as an unequally yoked companion with the natu- 
ral man until death separates the two conditions. When 
Christ showed the nail prints and the hole in His side to 
doubting Thomas, He showed the resurrection of the 
natural man. This resurrected body, with the wounds in 
it, was the natural body, was the first man Adam. The 
never-dieing part reunited with it through the power of 
the spirit or third in the trinity, and makes the third 
heaven on earth. He is now freed from sin and its re- 
sults of death, hell and the grave. In the third heaven 
we gaze, as it were, up into heaven after Him in His as- 
cension. This is the rest period, the rest era, the rest 
state of the inner man and the outer man also as hope for 
the latter. "If in this world only we have hope of all 
men we are most miserable." As we gaze up after Him 
we know we will be like Him up there. We are now ex- 
ercising faith, which comes of a combination of the 
trinity of God. All these elements were combined in 
Christ — satisfaction of the law over the first man Adam, 



THE CHILDREN OF ISRAEL 197 

the law over Israel and the law over the combined man in 
the hope of the reunion of the two in the final resurrec- 
tion. These elements all belong to this life, as they are 
revealed to us as mortals of God. In the sense of mortals 
we both live and die. Mortal means death. Christ here 
comprehends both death and life. 

"The gifts and callings of God are without repentance." 
Nothing we can do will give us anything as gifts or call- 
ings. Repentance means turning away. Turning away, 
then, did not call Israel and did not give Israel the gifts 
of eternal life. These callings and gifts were according 
to the providences of the trinity before we had an exist- 
ence in this world, in Just the way that Abraham, Isaac 
and Jacob had their existence before the children of 
Israel were carried to Egypt as the world. 

When we are removed from the natural world we are 
placed under the revelations of God in the wilderness of 
doubt; when Christ comes at the end of this doubt, we 
go beyond hope into the realities of the gospel of Christ, 
where we walk by faith. The promises were made 
through Isaac to the children of Israel, called and quali- 
fied through Isaac. He typified the callings and gifts re- 
ferred to in the blessing he gave Jacob before Jacob was 
sent to the house of Laban for the two brides, in the way 
that Christ secured both brides in the law and spiritual 
kingdoms. It was a redemption price. Then the purity 
of the redemption came as a pre-existing unit or whole 
in the purposes of God before there were any children 
made, or else it could not have been a redemption. 

In the same way in which all the men of age, and there- 
fore capable of going to battle, were destroyed in the 
wilderness on account of disobedience, so it is in the law 
of Moses. The Israel of God who receives the law of God 



198 THE TRAVELS OF 

must therefore die in the law. This same character is 
made alive in Canaan by the type of the younger genera- 
tion of Israelites going into Canaan under the leadership 
of Joshua as the figure of Christ. They are therefore 
recircumcised, reclaimed. We have no account of any 
moral circumcision of Israel. This latter circumcision 
had reference to the gospel kingdom in the same way that 
circumcision in Egypt was a type of the cleansing of God 
in the process of regeneration. 

It's an easy matter to place our sin on the sholders of 
Adam and Eve as our forefathers; but if we take the 
more sensible and therefore Bible idea and call our first 
state in life Adam and our second state the life of God, 
we can the better understand how it is that death reigns 
from Adam to Moses. When Moses comes it means the 
leadership of the Spirit of God has come. Then as a type 
death ceases to reign. One may say that Moses came in 
Egypt; so he did. Joseph came, too, as the type of Christ, 
and after the death of Joseph it would have been in the 
regular order for Moses to have come. He came under 
the second reign in Egypt, and reigned as a leader of 
Israel all through the third reign of the Pharaohs. He, 
as well, reigned over Israel in the wilderness out from 
under the law of sin and death; but was under the law 
of God in the wilderness. While he was under the law of 
sin and death in Egypt, was it not also under the law of 
God? Did not God lead Israel out of Egypt just as He 
lead her out of the wilderness? Was not the ultimate 
results of the purposes of God to put Israel in possession 
of Canaan? Was it not, as well, necessary for Israel to 
go into Egypt as it was for her to enter the wilderness? 
Is it not true that physically the children of Israel had to 
pass through the wilderness before they arrived in 



THE CHILDREN OF ISRAEL i 99 

Canaan? There was no other route. So it is to-day; 
there is no other route to our promised land in the gospel 
kingdom. 

We might as well charge God with unfairness toward 
us, or in other words to charge Him with the violation of 
the laws of righteousness, as to say that a law in Egypt 
was not according to His purpose. Abraham lived in 
Canaan when that country was promised to his seed. 
The seed came through Isaac, because Isaac was a type 
of Christ. This was the reason that God said that in His 
seed all nations would be blessed. Isaac blessed all na- 
tions when he blessed Jacob and Esau ; but the blessing of 
inheritance came through Jacob, as Jacob was to rule 
over Esau. They both came from a spiritual family in 
type. Therefore, they both came together in the wilder- 
ness as types from the same parentage. The children of 
Israel themselves came directly from Jacob. All the 
officers over Israel were of Israel. Moses made the first 
diversion by going to the tribe of Esau for a bride. 
Therefore, the family of Esau must necessarily represent 
the body of the law over which the family of Jacob pre- 
sides. Moses father-in-law lived near Sinai in the wilder- 
ness before Israel crossed the Red Sea, and Moses married 
before the deliverance of Israel over the sea. Really, 
Moses father-in-law was of the tribe of Esau, and neces- 
sarily there would be no diversion; but the family of 
Esau was not resurrected as was that of Jacob. 

In the same way Jacob married Leah before he did 
Rachel. Was that not in accordance with the law of God 
as well as the laws of the country in which Laban lived 
at the time Jacob married his daughters? Did not 
Christ come in the end of the law, as the end of the law, 



200 THE TRAVELS OF 

in the same way? He perfected every detail of the law 
for us before his crucifixion. In the same way Jethro 
could perfect the law detail for Moses, not as a type of 
Christ, but according to the detail of the work of the 
moral law. The letter of the ten commandments is the 
moral law, and this was as far as Jethro went in sugges- 
tions to Moses. Jethro had not been regenerated, as a 
type of the separation of the natural with the spiritual 
in the Egyptian with the Israelite. There was no new 
generation with Jethro, only so far as the Spirit of God 
took as a bride the natural man from Jethro's house. 
Moses kept Jethro's sheep, as a type of the obedience of 
Esau to Jacob, according to the purposes of God. If God 
loved Jacob and hated Esau before either one had done 
good or evil, would it not as well be in accordance to His 
plan toward us that we should live under the laws of sin 
and death before we did good or evil. The whole matter 
of doing good or doing evil comes as a clear cut proposi- 
tion in the fact that the law brethren sold Joseph and 
meant evil. Yet it was done that good might result. 
This was the Lord's plan of getting good out of evil. The 
good came to the perpetrators of the evil deed. The re- 
sult of the evil deed brought salvation or the preservation 
of Israel. We ought to like that word preservation in 
the same sense that we look on the office of Christ, as He 
came to the earth to preserve His posterity. Before 
Joseph came to Egypt, he was with his brethren; so 
Christ was with His brethren before either He or the 
brethren come to the earth. It was the innate principle 
in the man that caused him to revolt at the laws of God 
even in predestination. If it were not so, why did it oc- 
cur so? If it were not the purposes of God that things 



THE CHILDREN OF ISRAEL 201 

are as He made them, then how are they? Is it a hap- 
hazard business that God did when He made all things? 
If not, God did make all things in accordance to His pur- 
poses? If God is an unchangeable God, without varia- 
bleness or shadow of turning from His purposes, then 
how could this world be otherwise than it is in all its 
detail? 

On these principles comes the grace of God. If it were 
not that all things are as God would have them be, then 
there could not exist the principle of grace or free favor 
from God. The two horns of the dilemma are from the 
same head and go, therefore, together. There could not 
exist total depravity without grace, and grace without 
total depravity. We could not appreciate grace without 
depravity, nor could we understand depravity without a 
knowledge of grace. So then it follows that the chil- 
dren of God are both depraved and full of grace. These 
elements follow one after the other. When we are under 
the grace of God we are under His favorable influence; 
when He withdraws His grace from over us, then we are 
depraved. We can do nothing pleasing to God, except 
He be with us. If we trangress His laws, He promises 
to visit our transgression with the rod. His loving kind- 
ness is never totally withdrawn, even with the stripes of 
the rod. They are as gracious toward us as any other 
of the works of God toward His children. Then "all 
things work together for good to them that love God, to 
them who are the called according to His purpose/' 
Then everything in the world is subservient to the call of 
God. He raised up Pharaoh that He might have honor 
of him. Pharaoh represents the spirit dominating the 
natural man. While the Egyptian represents the natural 



202 THE TRAVELS OF 

man, we have no evidence in this allegory that there was 
ever any trouble existing between him and his creator till 
Joseph come within his realms. Until God comes within 
the province of Adam and gives to him a command not to 
eat the forbidden fruit, Adam is at peace with God; but 
after the law came the serpent began his work. There 
was no work for the author of sin until there was a law 
from God to man to obey Him. When we disobey God, we 
become sinners for whom Christ came. If Christ came 
to die for sinners, then He must necessarily save 
them all, or else He would be a failure. IfHe is not a 
failure, He saves all to whom God gave a law of command- 
ment. If God gave the law of commandment to our fore- 
parent and let it apply to all His posterity, then Christ 
will save all of Adam's posterity. But the scripture 
teaches that "as in Adam all die, so in Christ must all be 
made alive." Just as Adam died, all of God's children 
die. Just as sure as they die like Adam died, then they 
will surely be saved by Christ. 

If all die within the province of our first parents in 
Adam and Eve and all humanity becomes depraved from 
their acts, then we will as surely have universal salvation, 
because Christ came to save such and He will save all 
the father gave Him to save. The fact is that it was the 
first man Adam of God's children whom Christ died to 
save. He rose from the grave and ascended to Heaven 
for that individual. That individual is lost in this world, 
and is saved by the death, burial and resurrection of 
Christ in the world to come. The immortal part of man 
could not die, any more than the immortal part of Christ 
died. 

The death, burial and resurrection of Israel has ref- 



THE CHILDREN OF ISRAEL 203 

erence alone to the law. Of course, Christ died to perfect 
that law, as well as to perfect the natural man in death. 
When we remove the possibility of the resurrection of 
the natural body we remove the hope of the Christian. 
When also the hope that Christ nailed the ordinances of 
the law to the cross is removed, then we are as well lost 
to the worship of God through Christ in this present 
world. Christ is a complete Saviour in this sense and in 
every sense. His life is a complete index to the life we 
should try to imitate. We are depraved just as Adam was 
before he sinned when the law came. He had no fear of 
God till he sinned. "The fear of God is the beginning of 
wisdom." He had no wisdom of God until he violated the 
law of God ; there could be no saviour till there was a sin- 
ner to save. The saviour saved him in the law, and not 
from it. We are not saved from sinning, but in our sins. 
If we are saved by Christ we are the children of God in 
order that Christ might save us, because He came to save 
that which was lost. Just what was lost had a prior own- 
ership, and this ownership was of God, of whom Christ 
came to save; not to save Adam's posterity, but to save 
such as receive the law of commandments in this world, 
and to save its parity in the world to come. 

"We are sown a natural body ; we are raised a spiritual 
body." The similarity of the fruits of righteousness is 
apparent to the resurrection of the natural body ; yet the 
grain must first die before life of the grain takes place. 
Then the green stalk is very dissimilar to the grain from 
which it sprang; but it produces the same sort of fruit 
from which it came. This fruit of the stalk must be re- 
buried as the parent grain before it bears fruit. There 
is no sort of resurrection except through Christ, through 



2o 4 THE TRAVELS OF 

the spiritual transf ormation into another similar grain 
which was sown. "It is sown in dishonor, it is raised in 
glory." The laws of God are in the grain; the sun of 
righteousness and the water of salvation must be applied 
to get the glory of the green stalk. Then the work of 
Christ bears the same perfect grain in the increase which 
belongs to Him. 



THE CHILDREN OF ISRAEL 205 



CHAPTER XVII. 

SAMUEL. 

The dispensations of God are prefigured in the pro- 
phetic age with the same precision as they were with 
the Mosaic. After having Moses as a leader of Israel, 
and the judges typifying the apostolic, then came Samuel 
as a leader of the prophetic. "There was no open vision" 
in those days, and the word of the Lord was precious. 

Elkanah was a type of the spirit, as was Jacob. He 
had two wives. Peninnah represented the law, and she 
had ten sons as were in the house of Jacob in the law. 
Hannah had one son, Samuel, as a type of the prophetic 
coming from Hannah as the true bride, as was Rachel 
with Jacob. Samuel ministered to the priest of the Le- 
vitical law, as did the Israelites under Moses. Eli had 
two sons as a type of the two broken dispensations of 
God, as prefigured by the two broken tables of stone by 
Moses. These two sons were inadequate as sons of the 
priest, were sinful as violating the laws of God, as were 
the two dispensations in Egypt and the wilderness. They 
both were removed at the same time, as were these two 
dispensations of God by the death of Christ. Then the 
body of Christ will represent the law in His death and 
resurrection as well as our bodies of flesh. 

Samuel was called four times, but answered only in the 
fourth call. These calls represent the four eras of God. 



206 THE TRAVELS OF 

In the third call of God to Samuel, Eli instructed him to 
answer in the fourth as a type of the spirit, which doomed 
Eli and his faimly of two sons to death, as a type of the 
death of Moses and the Israelites who lived in Egypt and 
the wilderness as the two dispensations. Both were 
broken as a type of the death of the three of Eli and his 
two sons. Samuel was not of age at this time, as a type 
of the prophetic celibacy. He serves the law and has not 
come to the status of manhood as a prophet ; yet his call- 
ing was of the Lord, and all Israel knew that Samuel 
would be a phrophet. All this worship was done in Shi- 
loh as a type of the spiritual era. Elkanah was of the 
house of Ephraim and therefore went to shiloh to wor- 
ship. Like begets like ; spirit worships spirit. The words 
of Samuel were said to be to the Israelites, and were not 
therefore to the benefit of Eli and his two sons, who were 
to be destroyed. 

Now, then, the illustration of the four dispensations 
is again taken up in the battle of the Philistines with 
Israel. The three days in which the Philistines prevailed 
represent the three of the eras of Israel up to the estab- 
lishment of the gospel after the death of Christ. The 
Israelites brought out the Ark of the Covenant out of Shi- 
loh on the third day of the battle, not until, however, four 
thousand of the Israelites were killed. They could have 
killed no more nor no less than the four thousand, as a 
type of the full measure of the four dispensations. This 
type was completed in every era of time. The two sons 
of Eli brought the ark in the same way that the two eras 
of the law brought the ark from Sinai to Canaan. On 
this occasion three thousand of the Israelites were killed, 
which completed the death of the body of Christ through 
the three eras. The Ark of the Covenant was taken, too, 



THE CHILDREN OF ISRAEL 207 

by the Philistines on this occasion. This represents the 
dark age of Israel after the death of Christ up to the 
manifestation of the Holy Ghost to Peter. The presence 
of the Ark of the Covenant was death to the three cities 
of the Philistines before it was delivered to Israel. In 
the same way the law kills all the way up to the fourth era 
in which the Spirit of God has its perfect work in the 
rest era. The emerods or hemorrhoids of the Philistines 
prevented this rest for obvious reasons. 

The two cows which carried the Ark of the Covenant to 
Israel represent the two dispensations of the two laws in 
which death is the result of both. These two cows were 
sacrificed by Joshua on the big rock of Abel and the cart 
was used as the fuel of consumption. No doubt this rock 
was named for the son of Adam, who was slain by his 
brother Cain. Cain represents the law and Able the body 
of Christ, which was an acceptable offering on the rock 
on which the Church was built. The cows had never been 
worked. Thus the two last dispensations are offered as a 
sacrifice in the name of Christ. The calves having been 
left at home, represent the works of the law being left 
among the Philistines, where they belong. It must be 
remembered that a son of Benjamin brought the news of 
the battle in the last era in which the law was ended. 
Benjamin is a type of spirit as Joseph was of Christ. 
The news he brought destroyed Eli, the two sons were 
already dead. The ark went up by Beth-shemeth, and 
hence it was evidence to the Philistines that it was not 
by chance that the hand of the Lord smote them. It was 
wheat harvest, too, when the ark arrived among the 
Bethshemites ; it was time for the gathering in of the 
crop of the Lord. The Philistines sent their offering, 
too, in order to satisfy the wrath of God; it consisted of 



208 THE TRAVELS OF 

the same proverbial five which represent the laws written 
on the front side of the tables of stone, which look for- 
ward to the resurrection of both law and the first man 
Adam. These were the tw r o slain, and not the children of 
Israel. It is true that the children of Israel of the fight- 
ing age died in the wilderness before they reached Ca- 
naan ; but the younger generation went into the promised 
land. That is all of Israel to-day that goes into the gospel 
kingdom. 

When the Philistines made another effort to come up 
against Israel the children of Israel were afraid and 
asked Samuel to continually pray to the Lord for them, 
which he did, and after he offered a lamb, a suckling 
lamb, wholly to the Lord, then God heard him. The suck- 
ling lamb here is a type of the obedience of Christ before 
His coming to the world. It was a suckling lamb, not 
weaned, and therefore of age to tread the winepress 
alone. Christ came then as the obedience, as an abstract, 
as the lamb that taketh away the sin of the world; the 
sin of the natural man as the w^orld was taken away from 
our Israel, was removed. Now, then, the Israelites gain 
the victory in the battle with the Philistines, and are not 
any more bothered during the life of Samuel. The Israel- 
ites regained all their cities which the Philistines had 
taken, and were at peace with the Amorites during all 
this time. The country of the Amorites is on this side 
Jordan, and the country of the Philistines by the Med- 
iterranean Sea, where the evil spirit entered the swine 
and were choked in the sea. These Philistines are the 
swine, and they live by the sea of death. On this sea the 
ships of death carried the children of Israel to Babylon, 
back to Egypt, where there was no one to buy them, 



THE CHILDREN OF ISRAEL 209 

Yet they cried there to the Lord and He brought them 
back to Canaan. This is where we bear our own burdens. 
Jonah started across, and the storms of adversity cast 
him into the sea, where he, like the Philistines, was 
choked in the death-grip of the providences of God and 
cast back on the land of Ninevah, from the belly of hell. 
He made the same three days' journey. 

The two sons of Samuel are types of the last two dis- 
pensations, which must be also redeemed by the death of 
Christ. These sons, like those of Eli, went contrary to 
the ways of their fathers, who were types of the two 
laws over them. The first two had the twelve tribes of 
Israel with the prophetic laws as well as the Mosaic. 
The last two had the twelve apostles over them with the 
life of Christ and the leadership of the spirit, correspond- 
ing with the Mosaic and the prophetic. Hence, Israel 
dmenands a king in Saul. God acquiesces, and Israel goes 
through another type of the law under Saul to be deliv- 
ered from under the law into the spiritual in the rule 
of David. David has a spiritual family as Christ had. 
Absalom represents the body of Christ, and Solamon, who 
took the final rule of Israel, ruled in peace over the entire 
country from the boundary line of Egypt to all the coun- 
try on this side Jordan, inclusive. There were no wars 
during his reign. It is a type of that rest which remains 
for the children of God, in which there is no strife, no 
contention in battle, but a perfect rest. 

Another book could be added to the above synopsis of 
the life of Saul and David with the types of the families 
of each. The last of the family of Saul is the crippled Me- 
phibosheth at the table of David and living in the house 
of David to Jonathan all his life, as a type of the law of 



210 THE TRAVELS OF 

God in his and the love the latter had for the 
spiritual family is a most beautiful emblem. The relation 
of David to Jonathan and the love the latter had for the 
former is a most fitting type of the death of Christ pre- 
paring the law for the companionship of the spirit. 
Rather the life of Jonathan was knit to that of David 
when the latter come into the life of Saul or the house of 
Saul. The battles the law waged against the Spirit or the 
life of Christ are the battles we fight to-day. 



May the Spirit of God ever lead us continually in the 
right paths of duty first to ourselves. Then we are true 
to the Church of Christ, which should be a refuge to all 
the children of God. It is the city of refuge in the Ca- 
naan of our lives. We fly to it from the pursuit of our 
own lives of destruction through the leadership of the 
life of Christ. He had the embodiment of the Godhead 
dwelling in Him; so that He was in person God the 
Father, God the Son and God the Holy Ghost during His 
life. The Keys of Heaven were thus given Him, and He 
unlocked the prison doors and let us go free. He then 
left with us the same keys in the hands of the Spirit which 
liberates His children and lets them have the liberty of 
life, which His death bought for us. Let me beg all the 
children of God who may chance read this book to look 
over the mistakes. I have written the book three times, 
and still I see so much room for improvement in the 
last effort; yet I have no further apologies, as I wrote 
what I have written according to the light I had at the 
time. If the children of God everywhere would study the 
scriptures, the life of God in you would apply the evi- 



THE CHILDREN OF ISRAEL 2 1 1 

dence of your case from the reading, and lead into many 
beautiful evidences that you are brought from death to 
life. I have not tried to hurt the feelings of any sectarian ; 
but on the contrary tried to go above sectarianism into 
the fields of truth. 

With my prayers for the establishment of the truth in 
the children of God, whom I desire to serve, I am, 



J. C. BROCK. 



Carrollton, Ga., June 25th, 1914. 



THE END 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724)779-2111 



w 



LIBRARY OF CONGRESS 




014 328 147 4 



";v* 

■ i 









■ 



I : r .-'jt» 




